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. ANTIQUITY UNVEILED. 



ANCIENT VOICES 



FROM THE 








SPIRIT REALMS 


h 



DISCLOSE THE MOST STARTLING REVELATIONS, 



PROVING CHRISTIANITY 



TO BE OF 

HEATHEN ORIGIN. &&f& ^ 



Truth crushed by Priests shall rise again. 



PHILADELPHIA: 

ORIENTAL PUBLISHING CO., 
1892. 



1> 



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Copyright, 1892, 

ORIENTAL PUBLISHING COMPANY. 

Philadelphia. 



J&&& 

^?^ 



DEDICATION. 



One who loved Truth more than the commendation 
of men, left on record as a legacy to the human race, 
a sentiment, at once so truly religious, broad and 
elevating, that we quote his lines in this connection : 

11 The world is my country, 

To do good my religion." — Paine. 

With the same broad and philanthropic spirit which 
inspired the above we dedicate this work to the world. 



ILLUSTRATIONS. 



J. M. Koberts, Esq., 



Apoklonius.— The Nazarene, . 



Frontispiece 



Symbols of the Crucified Lamb and the 
Crucified Man, 

Burning of the Condemned Books, 

Prometheus Bound, (Whose Tragedy was 
the Prototype of the Crucifixion of 
the Christian Jesus,) 



14 

160 
. 461 



515 




CONTENTS. 



PAGE 

Preface, 3 

Introductory, . 11 

Apollonius, the Nazarene, The Jesus of the Christians, 14 

Apollonius of TYANA,the Nazarene. — Born A. D. 2, died A. D. 
99 — His history and teachings appropriated to formulate 
Christianity — The original gospels of the New Testament 
brought from India, ........ 17 

Damis, the pupil of Apollonius. — The Epistles of Timothy written 

to Damis — India the source of Christianity, ... 35 

Deva Bodhisatoua, a Buddhist Prophet. — The original gospels 
as understood by the Hindoos — Received from spirit sources 
through Bodhisatoua as a medium, ..... 48 

Plotinus. — The testimony of Ulphilas, Apollonius, Vespasian, 
Deva Bodhisatoua and others confirmed — The scriptures of 
Buddhism and their relation to Christianity, ... 57 

Pope Gregory VII. — His reason for destroying the library of the 
Palatine Apollo — The manuscripts contained therein would 
prove the non-existence of Jesus Christ, .... 59 

EuTHALius,a Greek Theologian. — The teachings of Apollonius of 
Tyana mutilated to make good the Christian scheme — Eutha- 
lius substitutes Paul and the Christ idea for Apollonius and 
Chrishna in these writings — The Acts of the Apostles, 
Pauline and Catholic epistles divided by him into verses, . 61 

Potamon, the great Alexandrian Reformer. — His attempt to 
purify the existing religions leads to exile — The Eclectic 
School of Philosophy — The teachings of Potamon drawn 
upon to fabricate Christianity, ...... 64 

Vespasian, a Roman Emperor. — No such person among the Jews 
as Jesus of Nazareth — The books of the Jews — Disease 
produced by spirits — Apollonius a great medium, . . 79 

Felix, Procurator of Judea. — Alcibides, an Egyptian priest and 

not Paul, as recorded in Acts, arraigned before Felix, . . 82 

Pliny the Younger. — His letter to Trajan referred to the Esse- 

nes and not to the Christians — The word Christians a forgery, 87 



J 



VI CONTENTS. 

ORIGEN. — Christianity and Paganism identical — The narratives PAGE 
relating to the person Jesus Christ derived from the Greek 
and Egyptian god makers, ....... 89 

Flavius Josephus, a Jewish Historian. — The reference to Jesus 
of Nazareth fraudulently interpolated by some Christian 
copier of his history — No such person as Jesus of Nazareth 
existed in the time of Josephus, ...... 91 

Flavius Philostratus, biographer of Apollonius of Tyana. — 
The non-existence of the Christian religion in his day — 
Apollonius worshiped in Rome as the saviour of men — Every 
effort made by Popes and Emperors to destroy the history of 
Apollonius, ......... 94 

Cosmas Indicopleustes, the great Antiquarian. — The symbols or 
keys of the Christian religion found on the Adulian marble — 
Fraudulent plates being manufactured by excavators to sup- 
port the Old Testament, ....... 100 

Jean Jacques Barthelemy, a French Scholar. — The modern 
Christian religion under the form of symbolic worship writ- 
ten upon all the temples and tombs of antiquity, . . 10 1 

Henry Salt, an eminent English Traveller. — All historic religions 
have their origin in the Sun — Blinded by Christianity while 
on earth, ........ . 104 

M. Servillius Nonianus, a Roman Consul. — The Christian Jesus 
none other than the Chrishna of the Hindoos — No Christians 
nor Christianity in the time of Nero, A. D. 45 to 68, . . 108 

Ptolemy Philadelphus. — The Alexandrian Library — Where 
the principal parts of the creeds and tenets of all religious 
systems were obtained, ....... 109 

Pontius Pilate, Procurator of Judea. — He knew nothing of the 
JesHS of the Christians — Jesus Onanias a robber, tried before 
him and crucified by the Roman soldiers — This testimony 
positively corroborated in our own times, . . . . 112 

Cyrillus Luchar, a Greek Patriarch. — The Alexandrian manu- 
script — The infamy of Christianity — Millions of ruined souls 
in the after-life because of its teachings — Christianity not 
from the Jews but from the Greeks, . . . . . 114 

Quintillian. — Denies the existence of Jesus Christ — The cross 
has been the symbol of various religions ever since the days 
of Rameses II of Egypt, . . . . . . . 118 

Julius Lucius Florus, a Roman Historian. — The spirit of pro- 
gress buried beneath Christianity — Jesus and his so-called 
apostles not known in Rome A. D. 125, . . . . 120 



. 



CONTENTS. VII 

Urean VIII, a Roman Pontiff. — Facts in regard to the mingling page 
of Paganism and Christianity — The bronze decorations of 
St. Peter's at Rome — Where obtained, . . . . 122 

Aquila, a Cappadocian Philosopher. — Neither Jew nor Christian — 
Not the translator of the Greek version of the Old Testament 
as recorded in history, . . . . . . . 123 

Symmachus, a Grecian Statesman. — The Christian religion a 

duplication of the Eleusinian mysteries, . . . . 124 

Pomponius Mela, a Roman Geographer. — No Christians at 

Antioch A. D. 54 — The goddess Diana worshiped, . . 126 

Cardinal Stefano Borgia. — Christianity cannot stand the 
blazing light of the original writings of the Latin Fathers 
if placed in the hands of scholars and free thinkers, . . 128 

Caracalla, bishop of Nicomedia. — The Council of Nice — All 
works pertaining to the mythological origin of Christianity 
to be destroyed — Bibliomancy, . . . . . . 129 

Hegesippus, a Greek Theologian. — The attempt to make a new 
religion out of the old religions — The struggle between 
learned scholars and pagan priests, . . . . . 131 

Ulphilas, a Catholic Bishop. — The source of the Codex Argen- 
teus — The Brahminical gospels of Apollonius translated from 
the Samaritan tongue in the Fourth Century — The names 
changed to suit his Christian employers, .... 133 

Abgarus, a Grecian Priest. — The famous letter to Jesus Christ 
a forgery by Christian writers — He corresponded with Jesus 
Malathiel, a Jewish priest — Eusebius responsible for the 
circulation of this falsehood, . . . . . . 135 

Gregory, bishop of Constantinople. — Destruction of many valua- 
ble books — Jesus interpolated for Apollonius in history — 
Eusebius spent his whole life in mutilating and destroying 
everything that militated against Christianity, . . . 138 

Eusebius of Oesarea. — An unwilling witness — The power of 
truth — All Epistles and Gospels in reality the creation of 
Christian priests — Justin Martyr the forger of the passage in 
Josephus in relation to Jesus Christ — Eusebius admits copy- 
ing it — Dr. Lardner's arraignment of Eusebius — What Gib- 
bons thinks of Eusebius, ....... 141 

Alciphron, a Greek Writer. — The story of the " Wise Men of the 
East," a theological legend brought from India by the 
Gymnosophists, ......... 150 

Sir Thomas Bodley, founder of the Bodleian Library. — The 
Anti-Nicene library — Collection of manuscripts against the 
Council of Nice — Missing leaves of the Cambridge manuscript, 152 



VIII CONTENTS. 

Marcion, the Father of Christianity. — The Pauline Epistles ap- page 
propriated by Marcion — He changes them — The description 
of Paul interpolated to disguise the identity of their author, 
Apollonius of Tyana, ........ 154 

LuciAN, a Greek Satirist. — The insignificant measures used to 
formulate the Christian Gospels — The St. Luke of the Gos- 
pels — Apollonius the Apollos of the Greeks — The original 
works of Lucian mutilated — Who St. Paul and St. Mark were, 157 

Constantinus Pogonatus. — The sixth council of Constantinople 
A. D. 680 — Prometheus of the Greeks adopted to represent 
Jesus Christ — Lamb worship changed to man worship — 
Lamb worship a relic of paganism — The edict prohibiting 
the worship of the lamb on the cross, . . . . 160 

Constantine the Great. — Fettered by the truth — The Budd- 
histic gospels mingled with the teachings of Potamon, . 162 

Epaphroditus, a Latin Grammarian. — Josephus a member of the 
Ancient Order of the Initiated — Why Josephus did not 
mention Apollonius in his history, . . . . . 163 

F. Nigidius Figulus. — Connection of astrology with Christianity, 166 

Vellius Paterculus. — The Signs of the Zodiac the key to all 

religions, .......... 167 

Gregory, bishop of Neo-Csesarea. — Apollonius worshiped in the 
Temple of Apollo — Valuable manuscripts destroyed by 
Eusebius, .......... 169 

Ummidius Quadratus, Governor of Syria. — -The feast of the 
unleavened bread a blood purifying ceremony — The carefully 
concealed secrets of the Essenes — Travels in India, . . 170 

C. Cornelius Tacitus, a Roman Historian. — The Essenian 
Brotherhood — Spirit manifestations — Never heard of the 
Christian Jesus nor of Christianity, . . . . . 173 

Manetho, an Egyptian Priest. — The god Osiris of the Egyptians — 
Materialization as understood by the ancients — The Sun 
personified, the revered saviour of all nations, . . . 175 

Varro, a Roman Writer. — The celebrated literature of the ancients 
destroyed by the Christian hierarchy — His " Key to Ancient 
Religions" destroyed by order of Constantine the Great, . 177 

Ignatius of Antioch, Patriarch of the Essenes. — Apollonius of 
Tyana investigated the religion of the Essenes — The sacred 
writings of the Essenes blended with those Apollonius 
received from India, ........ 179 

Titus Livius, a Roman Historian. — The birth, life, death and 
resurrection of Jesus Christ as portrayed in the annual 
passage of the Sun through the constellations of the Zodiac, 181 



CONTENTS. IX 

Q. Veranius. — The God of the Britons identical with the God of page 
the Christians — The idea of being saved by a man born of a 
virgin, established among barbarous people centuries before 
the Christian era, ........ 183 

Porphyry, a so-called Heathen Philosopher. — None of the early 
Christian Fathers, so-called, were Christians in reality — The 
gods of all religions have arisen out of astronomy and 
astrology, .......... 185 

Marcantonio De Dominis, a Heresiarch. — The old Roman 
gods, re-chiselled by the sculptors, are the Apostles of the 
Christian religion — The vestments of the Roman Catholic 
priesthood copied from the priests of Apollo, . . . 187 

SEJANUS, the favorite of Tiberius. — New light on the story of the 

crucifixion — The obliterated portion of the Alexandrian Codex 189 

Aloysius Lilius, an Italian Savant. — The connection of the life 
of the so-called Jesus Christ with the gods of antiquity — The 
doctrines of the Christian Trinity based on the Pagan Trinity, 191 

Pompaeius Saturninus. — The secret meeting of the Sons of the 

Sun or the Initiated — Ancient Spiritualism, . . . 193 

Carra. — The inscriptions on the Adulian Marble relate to the 

life and miracles of Apollonius of Tyana, . . . . 195 

Clement Alexandrinus. — His writings mutilated by Eusebius 
— interesting revelations concerning the Christian cross — 
The Council of Alexandria, . . . . ' . 197 

Hermogenes, the Essenian rival of St. Paul. — Astronomy the key 
to the Book of Revelation — To understand the symbolism 
of Christianity read the stars, ...... 200 

Jean Sylvain Bailly. — What can be found at Ancient Tyre — 

An important book, ........ 203 

Cardinal Caesar Baronius, Librarian of the Vatican. — The 
Hindoo god Chrishna, in reality the Christ of the Christians 
— Sworn to eternal secrecy, ...... 205 

Rufus Quintius Curtius. — The Jewish legends borrowed from 

Persian mythologies — The breast plate of Josephus, . . 207 

M. Atilius Regulus. — The Greek and Roman religions copies 

of the Egyptian religion of Osiris or the sun personified, . 210 

Robert II, of France. — The Great Infinite has marked out no 
set of religious rules for men to be governed by — The effect 
of too much religious belief — All pictures of Jesus Christ 
copies of those of Apollonius of Tyana, . . . . 212 

Pythagoras, the Samian Sage. — The god principal within us — 
In ancient times all sages were mediums — The effects of 
erroneous religious teaching of children almost ineradicable, 214 



X CONTENTS. 

Ammonius Saccas, the pupil of Potamon. — The Book of Reve- PAGE 
lation written under spirit control by Apollonius — ; Chnstian- 
ity known under the name of Gnosticism, .... 218 

Galerius, a Roman Emperor.— Why Diocletian issued his famous 

edict against the Christians, ...... 222 

<Jeorge Deyverdun. — The Last Supper taken from the Eleusi- 
nian Mysteries — Gibbons' book, " yEneas, The Lawgiver of 
the Eleusinian Mysteries," destroyed by the clergy, . . 225 

Heinrich E. G. Paulus. — The Gospel of St. Matthew — A 

remarkable communication, . . . . . . 226 

Sigebert Havercamp. — The writings of Damis in existence as 

late as the Eighteenth Century, 230 

Charles De Brosses. — The worship of the Fetish gods — Chris- 
tianity a mixture of all preceding religions, . . . 232 

Christian Thomasius, Jurist and Philosopher. — Luther knew 
that Jesus Christ was a myth but dared not acknowledge it — 
The true cause of Materialism in Germany, . . . 235 

Saturninus, the Essenian Philosopher. — The founder of Gnos- 
ticism — The story of Jesus of Nazareth, and the Christian 
Scriptures the mixed systems of Brahmanic, Buddhistic, 
Jewish, Essenian and Gnostic teachings — Apollonius heals 
by the laying on of hands, ....... 237 

Cardinal Robert Bellarmine. — Compelled to testify by the 
disappointed hopes of millions who believed and trusted in 
Christianity — Refers to the portrait of Apollbnius — All 
should know who the real Jesus was, ..... 242 

Hormisdas, a Roman Catholic Pontiff. — Destruction of the 
Pauline Epistles — Eusebius a scoundrel — Jesus Christ wor- 
shiped in the form of a lamb — Romanism is Paganism 
changed into Christianity, 244 

Appian, a Roman Historian. — His writings destroyed by the 
Christians — The Hindoo Chrishna changed into the Greek 
Christos, 246 

John Fidenza, St. Bonaventura.— The doctrines of Apollonius 

in the hands of the Maronite Priests on Mt. Lebanon, Syria, 250 

Annius OF Viterbo, a learned Dominican Friar — Startling rev- 
elations — The manuscripts saved from the Alexandrian 
library — The key to the old Egyptian manuscripts found at 
the entrance of the ancient temple of Apollo at Rome, . 252 

Mizraim, the Chaldaic king of Egypt. — The worship of the 
Egyptians — The signs of the Zodiac — New facts in history — 
Mizraim the name of a king and not the name of a country 
as claimed by historians, 256 






CONTENTS. XI 

Euxenus, a Pythagorean Philosopher. — The teacher of Apollo- PAGE 
nius — Explains the seven Pythagorean principles as taught 
in his day, .......... 264 

Jean Baptiste Colbert, Prime Minister of France. — The in- 
scription on the marble throne at Adulis, referred to Apollo- 
lonius of Tyana — The Armenians fire worshipers — The 
ancient Egyptian virgin Isis identical with the Christian 
Virgin Mary, 269 

Godfrey Arnold, a German Mystic. — The communication of 

Euthalius confirmed, 272 

August Von Schlegel, a German Philologist. — The Tamil 
language more ancient than the Sanscrit — The Tamil idea 
of the Trinity, 274 

Bodhishormah, a Buddhist Priest. — The books of the New 
Testament from St. John to Revelations parodied from the 
versions of Bodhisatoua — The Gospels of Matthew, Mark 
and Luke derived from ancient Gymnosophic religions, . 276 

Servius Sulpicus Galba, a Roman Emperor. — Who the Jesus 
of Nazareth was that created such confusion at Jerusalem, 
A. D. 34-35, ......... 280 

Junianus Justinus, a Latin Historian. — More works mutilated 
by Christian writers — Hesus Christos changed to Jesus 
Christ in the days of Eusebius, . . . . . . 285 

Plotina Pompeia, wife of the Emperor Trajan. — The famous 
letter of Pliny the Younger to Trajan — What the light of 
truth reveals — Ancient copies still in existence fraudulently 
interpolated in order to manufacture proof of the existence 
of the Christians at an early period — The worship of Apol- 
lonius at Rome — The historical proofs of the existence of 
Jesus disappear under the light of these communications, . 290 

Facilidas. King of Abyssinia. — Some interesting testimony in 

regard to evolution, ........ 294 

Father Amiot, a French Jesuit. — Christianity cannot stand 
before unbiased thought and reason — All deistical ideas 
inconsistent with the laws of life and organization of matter, 295 

Charles Francis Alter. — Interesting philological discoveries — 

The mystic symbols of the school of Ammonius Saccas, . 297 

Herennius, a contemporary of Plotinus. — The first writing or 
tablets of man's history were found in Ethiopia — Christianity 
contains all the ceremonies of the ancient pagans combined 
with a god that never existed — Plans for the formation of 
the highest and noblest system of religion ever known over- 
thrown by Constantine the Great, ..... 300 



XII CONTENTS. 

Amelius, a disciple of Tlotinus. — Why Eclecticism was checked tage 
in its infancy — Pagan priests preferred to see their ceremo- 
nies continued through the Catholic church rather than have 
them become obsolete, 302 

Strabo, Historian and Geographer. — "If the records of the past 
had been allowed to stand there would be no Christianity 
to-day" — Confirmatory proof that the portrait of the Nazarene 
is a true representation of Apollonius, .... 306 

PhrAOTES, King of Taxila. — The visit of Apollonius to Tndia — 
Receives the sacred Testament of The Mountain of Light 
Circle from Iarchus — Light upon the Book of Matthew — 
Millions of spirits would rather cease to exist than that these 
revelations should come to mankind, 31 1 

John Frederick Gronovius, Critic of the Seventeenth Cen- 
tury. — The works of Pliny, Livy and Sallust, very much 
changed in order to conceal the real origin of Christianity — 
Confirmatory proof in regard to the forgery of Pliny's letter, 315 

Abulpharagius, bishop of Guba. — Christianity essentially the 
Sun Worship taught at Babylon by Zoroaster — The Jesuits 
supporting the opposition to the truth as revealed from the 
spirit world, .. . . . . . . . 317 

Minucius Felix, a Montanist Patriarch. — Where civilization 
originated — Christianity an outgrowth of Buddhism — Sun 
Worship and Egyptian Osirianism one and the same thing, . 319 

GRIESBACH. — Zodiacal interpretation of all religions — The five 
ancient Testaments — The incorrect translation of the Greek 
Testament, . . . . . . . ... 321 

Haico, the great Armenian King. — The Jewish legend of the 
Tower of Babel disposed of in an effective manner — The Old 
Testament belonged to the Armenian people and not to the 
Jews — The secret chambers of the Pyramids of Ethiopia, . 324 

Montanus, the Phrygian Ecstatic. — The teachings of Montan- 
ism — Their books the canons of Buddhism — Materialization 
in ancient times, ........ 330 

Akiba, a Jewish Rabbi. — Chronological forgeries resorted to in 

order to make the Jewish religion appear ancient, . . 333 

Lucius Appuleius, a Satirist. — The difference between the 
teachings of Apollonius and Potamon — The Greek and 
Egyptian divinities identical with .older gods, . . . 338 

M. Cocceius Nerva, Emperor of Rome. — Fifteen other gods 
besides the Hindoo Saviour Christos worshiped at Rome — ■ 
History of them all based upon a god-begotten virgin-born 
man who was to die to save the world, .... 341 



CONTENTS. XIII 

Herodes AGRiPrA II, King of Judea. — The true version of the rAGE 

trial of Paul before Agrippa as given in Acts, . . . 344 

Rabba Joseph. — The writings of Gamaliel tampered with by 

Christians, .......... 349 

Moses Maimondes. — The Augian Codex — Absolute proof that 

Apollonius of Tyana was St. Paul , . . . . . 355 

Procopius, the Secretary of Belisarius. — Eusebius changes the 
Hindoo Chrishna into the Jew Jesus Christ — Julian the 
Apostate did not recant upon his death-bed, . . . 358 

Eunomius, the great Arian leader. — Whence came the name 
Jesus Christ — Why the Council of Nice was convened — The 
attempt of the Emperor Constantine to blend the prevailing 
heathen religions, . * . . . . . . . 364 

Carneades. a Greek Philosopher. — Christosism converted into 
Christianity in the Fourth Century — The philosophy of Plato 
a combination of the doctrines concerning Christos and 
Prometheus, ......... 376 

Sotion, the teacher of Seneca. — Diana of the Ephesians sup- 
posed to be the virgin mother of the sun god Christos in the 
time of Sotion — A fatal mistake, ..... 379 

SEPTIMUS GetA, a Roman Emperor. — Rivalry existing between 

the followers of Christos and the worshipers of Apollo, . 383 

Jacob Joseph Von Gorres. — The plagiaristic nature of the 
Scriptures — No Hebrew literature until after the Babylonish 
captivity — The ancient Jewish history taken from the wri- 
tings of Zoroaster, ........ 387 

Frederich Gesenius. — The Hebrew languages derived from 
the ancient Chaldean tongue — Etymology of the name 
Moses — The scribe Ezra revises the account of Daniel, . 390 

St. Chrysostom, a Christian Father. — All systems of religion 
amount to misunderstood spirit control — The important 
document contained in the Ambrosian Library, . . . 394 

Ananias, a Jewish High-priest. — Apollonius and not Christ 
accused before Felix — The only Christ preached in Judea 
was the Christos of Apollonius, ...... 400 

Charles Martel, King of France. — The worshipers of Jupiter, 

Hesus and Christos, ........ 409 

Radbod, King of Friesland. — Similarity between Christosism 

and Hesusism, ......... 410 

Winifred or St. Boniface. — Not a Catholic Christian but a 

priest of Christos — The books rejected at the Council of Nice, 41 1 

Lucius of Cyrene, the Secretary of Damis. — The Apocalypse 

written by Apollonius, ....... 420 



XIV CONTENTS. 

Severus, Patriarch of Antioch. — The Monophysites — The attempt page 

to make Hesus Christos a Jew, ...... 424 

AGABUS. — The folly of religion as a means to spirit happiness — 

Mediums used to propagate the Apollonian system of religion, 425 

John Biddle, an English Theologian. — The persecutions order- 
ed by the Christian churches responsible for the overthrow 
of their power — Persecuted for denying the truth of the Trinity, 427 

St. Francis De Sales, a Bishop of Geneva. — A defiant spirit — 
All proof in the hands of the Catholic church — The priests 
have hidden their tracks well — His challenge accepted, . 429 

Silas or Silvanus, a Disciple of Apollonius of Tyana. — Inter- 
esting facts concerning the systems of Apollonius and 
Chrestus — New light on the Scriptures — Marcion and Lucian 
appropriated the theological labors of Apollonius, . . 430 

Frumentius, an Abyssinian Bishop. — The Ethiopic version of 
Christosism — The founders of Christianity claim the solar 
Christos of Frumentius to be identical with their Jesus Christ, 439 

Chrestus, the rival of Apollonius. — The subject of the disputed 
passage in Suetonius, not Jesus Christ but Chrestus — The 
teachings of Chrestus, ....... 441 

ARONAMAR. — The difficulties attending spirit intercourse — The 
Council of Nabopolassar — The first Talmud — No Targums 
of the books of Daniel, Ezran and Nehemiah — Targums of 
those "books would have shown their Chaldean origin, . 454 

St. Declan, an ancient Sun Worshiper. — St. Patrick a sun wor- 
shiper — The round towers of Ireland — The literature of the 
Druids destroyed, ........ 457 

Leonardi Bruni, Papal Secretary. — The forgeries in the secret 
archives of the Vatican — Mutilations by Eusebius — The 
destruction of documents by Popes Celestine and Gregory, . 461 

St. Dominic De Guzman. — The Catholicism of spirit life — The 

persecution of the Albigenses, ...... 474 

Louis the Pious, King of France. — The mystic teachings of 

Dionysius the Areopagite — Jupiterean-Christosism, . . 475 

Celestine III, a Roman Pontiff. — Suppressed manuscripts — 

What can be found in the library at Florence, . . . 485 

John Asser, Abbot of Sherburn. — The manuscripts of Alfred 
the Great — Fourteen crucified saviours — Jesus and Hesus 
preached alternately, . . ' . . . . . . 487 

Innocent III, Pope of Rome — An unwilling witness — The mu- 
tilation of the Alexandrian manuscript — The missing leaves 
— The psychology of spirits used to lead mortals astray, . 490 



CONTENTS. XV 

Albertus Magnus. — Astrology furnishes the key to show who page 
the real Jesus was — A pathetic statement, .... 498 

Socrates Scholasticus, an Ecclesiastical Historian. — The 
communion service taken from the Eleusinian mysteries — 
Bacchus the god of wine, Ceres the god of corn — Where 
proof of the truth of these communications can be found, . 59° 

Gabinus, Roman Governor of Judea. — History of the Jews a 
mixture of the traditions of the Chaldeans and Armenians — 
Abraham a Chaldean, ....... 503 

Apianus. — The teachings of spirits in the Sixteenth Century — 

A pupil of Paracelsus, . . . . . . . 505 

Marcellinus. — The doctrines of the Trinity — State policy, not 
religious impulse caused Constantine to adopt Hesus Christos 
— Relation of Gymnosophism and Eclecticism to Christianity, 507 

LACTANTIUS. — The doctrine of the Trinity in existence in India 
1600 years before the Christian era — An important commu- 
nication showing the identity of Christianity and paganism, 513 

Hermas, an Apostolic Father. — His suffering in spirit life — The 
Greek myth Prometheus the prototype of the Christian Jesus 
— The honor of the founders of Christianity impeached, . 515 

Iamblicus, a Syrian Philosopher. — The Sun the central object 

of the Christian theology — The concealed key, . . . 517 

Belzoni. — Symbols of the Christian religion found on the Tombs 

of Ancient Thebes, . . . . . . . . 518 

Ammonius the Peripatetic, an Alexandrian Philosopher. — 
Religious symbols — History of Jesus a re-deification of older 
gods, 520 

Anastasius, Librarian of the Vatican. — No evidence to show 
that Jesus Christ ever existed — The pictures of Jesus taken 
from those of Apollonius — The Christian religion the out- 
growth of the teachings of the Alexandrian schools, . . 522 

Jonathan Ben Uzziel, one of the Writers of the Targums. — 
Moses a creation of Jewish priests — The legends and tra- 
ditions of the Jewish people extend no further than Ezra 
the Scribe — Jewish and Chaldean history identical — Every 
man and woman their own redeemer, . . . . 5 24 

Saadias-Gaon. — The Jews had no history as a people anterior 

to 450 B. C, 526 

Arnold, Abbot of Citeaux. — The persecutor of the Albigenses — 

Terrible remorse of a spirit, ...... 5 2 7 

John Bainbridge, an English Astronomer. — The significance 

of the astronomical and astrological signs, .... 529 



XVI CONTENTS. 

Charles Hardwick, an English Theologian. — Tndia not the page 
mother of civilization nor the originator of all religions, . 53° 

Mesrop or Mesrob, an Armenian Theologian. — The Testament 
of Apollonius of Tyana — The Coptic or Egyptian version of 
the Scriptures — Apollonius worshiped as a god, . . 533 

Paulinus, Archbishop of York. — His mutilation of the Scriptures 
— In spirit life he finds Jesus Christ to be Apollonius of 
Tyana — He copied after Eusebius, ..... 543 

St. Germain — The original gospels written in the Syriac- 
Hebraic tongue — Copied into the Armenian tongue by 
Moses Chorensis — The Maronite monks of Mount Lebanon 
have valuable manuscripts in their possession, . . . 545 

MontACUTE. — The Druid worship of the God Hesus prevailed 

as late as the Fourteenth Century, 547 

Francis Anthony Flemming, a Roman Catholic Priest. — St. 

Patrick not a Christian but a Druid priest, . . . . 550 

Jacob Capo, an Architect. — The stones of pagan temples con- 
verted into Christian churches — The statue of Hesus of the 
Celtic Druids mounted in a church at Florence — The statues 
of Jesus and his twelve Apostles are pagan gods re-carved 
and modified to suit Christian requirements, . . . 552 

J. S. Semler. — Dying gods of virgins born, a mythical idea 15000 
years old — Corroborative evidence to be found in the 
encyclopaedias of the Chinese and Japanese nations, . . 553 

Cardinal Sancta De Caro. — Interesting account of the original 
gospels — When the first bible was printed all marginal notes 
on manuscript were dropped except those manufactured by 
the priests — The Samaritan copy of Ignatius of Antioch, . 556 

Pope Nicholas IV. — The difficulty of communicating in the 
English tongue — The opposition of spirits — The twelve apos- 
tles of St. Peter's in Rome copied from the twelve gods 
transported from Olympus to Rome in the days of the 
Emperor Hadrian — Terrible conflict in spirit life, . . 562 

Zoroaster. — Startling disclosures— The Jewish Book of Daniel 
contains the actual earthly experiences of Zoroaster — 
Zoroaster, not Daniel thrust into the lion's den — His works 
appropriated by the Jews— The Book of Revelation and the 
Book of Daniel open up the secrets of antiquity when 
properly interpreted and understood— A description of the 
ancient religions— Confounded in history with the elder 
Zoroaster — The disputed question " Who was the Darius 
mentioned in the Book of Daniel," settled at last — Correc- 
tions made in history, ........ 565 



tribute: 

TO 

J. M. ROBERTS, ESQ. 



Oh, faithful soldier of the Light, 

Whose buckler is an honest soul ! 

The sword of Truth in lustre bright 

Gleams in thy hand. Still onward roll 

The waves of battle. Yet the shafts of Hate 

Are vain ; before the radiant shield 

That guards thee still. Thy glorious fate 

Will be to conquer not to yield 

One inch of ground to adverse force — 

But, marching on to triumph high, 

O'er Error prostrate -left with no resource 

WhiPst thou can banded hosts defy, 

Knowing that Right shall yet succeed, 

And thou, oh soldier staunch and true, 

Shalt reap reward for every deed 

And word of faith. For such thy due. 

And in thy spirit home shall shine 

Thy record fair, inscribed by angel hands, 

Who to thee bring influx of light divine. 

January 14th, 188 j. FORESTER GORDON. 

The above lines were inscribed to one whose lamp of mortal 
life went out while he battled for the truth. None were more 
valiant or fearless in its defense. He could suffer, but never 
yield to wrong, for his soul was cast in the mold from which 
martyrs are born. He fell on the field of battle, full armored 
and face to the foe, leaving others to grasp Truth's standard, 
close up the ranks and press on to victory. 



MEMOIR OF 
JONATHAN M. ROBERTS. ESQ. 



It is only natural that the readers of this volume should 
desire to know something of the life and characteristics of the 
individual whose intellectual labors contributed so much to its 
value. That earnestness and sincerity were marked elements 
of his character, no one could doubt who heard him speak or 
read the lines from his pen. To illustrate, we quote the follow- 
ing from one of his editorials: "Dear friends and patrons, it 
is true that we have not known what rest or recreation was, 
during the daily and nightly vigils which we have been forced 
to keep, but what of that? Who is there that is worthy to serve 
Truth who is not willing to forget self in the grander purpose of 
contributing to the common good of mankind?" His was a life 
full of usefulness, and his good deeds were many. When his 
great soul had outgrown its mortal surroundings and the 
measure of his earthly life was filled, he passed on to other 
fields of labor in the spheres beyond, leaving this world better 
for his having lived in it. 

Jonathan M. Roberts, Esq., was born in Montgomery Co., 
Penna., December, 1821, and was a man of fine education as 
well as marked ability. He studied law and practiced it 
for some years, from which he retired previous to his taking up 
the editorial pen. Prior to the war, he was an active Abolitionist 
andbeing a man of strong temperament and positive convictions, 
he became one of the leaders of that party. Subsequently he 
became an active Republican, and spoke effectively during 
several campaigns. About 1873 he was convinced of the truth 
of Spiritualism through receiving communications from his 
father, who, when in earth life, was prominent in National 
affairs, and a member of the U. S. Senate. In 1878 Mr. 
Roberts started Mind and Matter, a weekly journal, devoted 
to t he interests of Spiritualism and as its able editor gained a 
well earned reputation as a journalist and writer. He was a 
great student in ancient religious history, and made extensive 
researches therein, prompted by the revelations received from 
many ancient and modern spirits. Thus amidst his untiring 
labors for the good of others, he passed to spirit life February 28, 
1888, at his home in Burlington , N. J. , in the 67th year of his age. 



COMPILER'S PREFACE. 



IN submitting to the reader Antiquity Unveiled, we feel 
sure that its contents will fill a vacancy that has long 
existed in the field of literature Shrouded in mystery as the 
origin of Christianity has always been, the evidence contained 
within this volume seems destined to draw aside the veil and 
let the light of truth shine upon its history. Antiquity 
Unveiled comprises a series of remarkable communications 
from ancient and modern spirits bearing upon Oriental religions 
and their relation to Christianity with the comments thereon 
by the late J. M. Roberts, Esq. The following is a brief account 
of the manner in which they came into existence : 

On March 26th, 1880, Mr. Roberts, then editor of "Mind 
and Matter," received through the medium the communication 
from Potamon, the founder of Eclecticism, which opened this 
regular series. This was followed by communications from other 
spirits upon the same subject. These continued until 1886,* 
and were printed in a weekly journal as received. They contain 
in a small space a vast amount of knowledge, most of which 
was unknown to the world before. It is this valuable infor- 
mation, with the comments by Mr. Roberts, which we now 
place before our readers. 

*In stating that the first communication of the regular series was received 
in March, 1880, we do not wish the reader to infer that none were received 
prior to that date. On the contrary, Aronamar, the presiding spirit of 
the band under whose ministrations they were all given, communicated 
with Mr. Roberts as early as April, 1878, as will be seen from the following 
extract Mr. Roberts in his notes says: "Little did I think when I received 
the communication from Aronamar,. April 25th, 1878, what was to follow it 
two years later through the same medium. On March 26th, 1880, 1 received 
the communication from Potamon, the founder of the Alexandrian or Eclectic 
school of philosophy, which opened this remarkable series, since which time 
I have never received any communication which referred to myself per- 
sonally, but all were in the line of this work." 



4 PREFACE. 

The object of publishing these important and startling reve- 
lations is not only because they are of universal interest, but to 
preserve them to the world as well as meet the' popular demand 
of progressive minds in all civilized lands, civilized not by 
Christianity, but through education and intelligence. The 
corroborative evidence embraced in them demonstrates con- 
clusively that Apollonius of Tyana was the Jesus of Naza- 
reth, the so-called Saviour of the Christian Scriptures. This 
great teacher now returns to earth, and inspires a medium 
through whom he explains the mysteries which have sur- 
rounded the origin of so-called Christianity. These facts being 
so highly important, it seems imperative that they should be 
widely disseminated; therefore we have concluded to issue 
them in a volume entitled Antiquity Unveiled. 

The work would have been published by Mr. Roberts, in book 
form, had he remained in earth life a few years longer and re- 
ceived the encouragement and support he was entitled to in view 
of the great work he was called upon to fulfill for the enlighten- 
ment of mankind. We can not hope to compile the work so 
completely and ably as Mr. Roberts would have done, he being 
fully prepared with all the details, as well as possessing marked 
ability and wonderful adaptation for such a task. The only 
thing which now seems possible, in view of the demise of Mr. 
Roberts, is to insert the communications in the order they were 
received as far as practical,* and as much of his comments as 
the size of the volume will admit. These will rest upon their 
merits as bearing upon the religious history of the world. The 
work will at least be suggestive of thought, and cause many 
minds to look below the surface of the present religious 
teachings. 

A considerable number of publications have been brought to 
the attention of the reading world heretofore by able authors 
and scholars upon the subject of ancient religions. These 
works, however, have been based upon what history of past 
ages has not been destroyed and is now accessible, and such 
researches as could be made at a time so remote from the age 
in which these religions had their origin. 

Other works have been published within the last twelve 

*Many of these spirit witnesses could not deliver their testimony in the 
order arranged by the spirit guides of the medium, for the reason that condi- 
tions were unfavorable. 



PREFACE. 5 

years, whose authors have had the opportunity to draw facts 
and data from these communications and comments, which 
have been in print since 1880, and therefore accessible as sources 
of information upon the subject since that date. While it 
is gratifying to know that other writers have seen their value 
and importance, it is only just to the authors of these spirit 
messages, as well as to Mr. Roberts, in view of his exhaustive 
labors in this field of research, that we accord them due 
credit by placing on record the time when they were first 
received and published. 

This work differs from all others preceding it from the fact 
that it is dependent upon history only so far as to identify the 
individuals giving the communications, and to bring to notice 
collateral facts bearing upon their testimony.* Instead 
of the conflicting statements of history, we have the cor- 
roborative testimony from spirit life of those who were con- 
spicuous in the ancient history of our world. Some of these 
distinguished individuals were the leading lights in the 
propagation of the ancient religions from which the teach- 
ings of Christianity were borrowed. Others of their number 
lived at and subsequent to the date of the Christian era, 
and testify definitely as to the part they acted in the origination 
and promotion of Christianity, as formulated from ancient 
religions. Many of these witnesses now return and contradict 
the assertions of Christian writers, viz : that they taught and up- 
held Christianity while on earth. Others testify that they have 
learned in spirit life the fallacy of the teachings of Christianity. 
Still others testify, as they did in earth life, that they knew the 
teachings of Christianity were not in accord with truth, but 
were composed of fragments gathered from the decayed religions 
of the past, and moulded by skillful minds into the shape best 
suited for their purpose ; after which all traces of their ancient 
origin were destroyed as far as possible, that they might appear 
as a direct inspiration from God. Hence we cannot expect to 
find the root of the Christian religion at the comparatively 
recent date of eighteen hundred years ago, but back through the 
dim vista of the Oriental ages. Many of these spirit witnesses it 
appears, fearing for their lives, withheld the truth while on 

*It is clearly proven in these pages that history has been so 
mutilated by eliminations, forgery and interpolation in the interests of 
Christianity, as to render it unreliable and misleading in the extreme. 



6 PREFACE. 

earth, but return and divulge it now. A few of them, only, 
were unwilling witnesses, who finally yielded to the force of 
truth and rendered their testimony. Wekn6wof none more 
competent to testify upon these vital questions than those who 
were the religious teachers at the periods before mentioned. 

Some of our readers may discredit the source of these commu- 
nications, but this does not dispose of the subject-matter. The 
testimony remains, backed up not only by the truth which 
underlies it, but by the collateral facts of history. Therefore 
whatever the source, this mass of evidence must be met, if at 
all, on the basis of that logic and reason to which the subject is 
entitled. Others without due consideration, or the ability to 
comprehend the great and interesting questions involved, may 
consider the work a fiction. If so regarded, it must be admitted 
that it is a fiction of such ponderous proportions as to be 
* unequalled in the field of romance. On the other hand, if it 
bears the scrutiny of the reasonable mind and proves to be gen- 
erally true it must then be conceded that the pages of this 
volume chronicle the most wonderful and startling revelations 
given to the world in any century of its history. 

Though Mr. Roberts was a well-read man of great intelligence, 
he had heard of but very few of the authors of these spirit com- 
munications until they introduced themselves to him through 
the medium. He was, therefore, greatly surprised at receiving 
such startling historical disclosures, and found it necessary to 
continually refer to encyclopaedias, biographical dictionaries, 
etc., in order to establish their identity, and obtain as much 
evidence as possible of the correctness of their statements. 
This required the labor and research of years. Many of the his- 
torical sketches of these spirits had to be translated from other 
languages into English, and in cases where there were no 
historical records extant, their statements had to be tested 
by the light of collateral evidence. The historical accounts 
that could be obtained of others were evidently mutilated by 
writers in the interests of Christianity to an extent that ren- 
dered such records as history unreliable, as well as unjust to the 
subjects thereof. Mention is made in connection with each 
communication where such references may be found, that the 
critical reader may search for himself. From the fact that 
translation was necessary in so many instances, the idea is pre- 
cluded, which some might entertain, that the medium could 



PREFACE. 7 

have originated these communications. Even if he had been a 
great scholar and equal to the task of translation, there remains 
to be accounted for the many corrections made, the missing 
links furnished, as well as the masterly manner in which some 
of these ancient scholars expose the mutilations of history and 
settle questions that have caused much controversy among 
historical writers. No scholar living on earth at the present 
day, however learned, unaided by spirit intelligence, could 
thus have laid bare the facts in this connection, and certainly 
not one who, as an individual, was a marked illustration of how 
the ignorant and unlettered are chosen by the "powers that be" 
to confound the wise. The spirit messages are given verbatim 
as received, but the biographical references are inserted in a 
few instances only, as it would make the volume too large. For 
a similar reason the comments of Mr. Roberts are only partially 
included. Enough of the latter, however, are given, to show 
the reader how deeply he entered into this vast subject, and also 
give him some idea of the labor required to consummate this 
work. At many of these sittings other individuals, in company 
with Mr. Roberts, were present, hence there is no lack of 
evidence that the communications w T ere received through the 
medium and carefully recorded. During the time these 
interviews were in progress, many questions were put to the 
spirits which were suggested by their statements. These were 
answered with a promptness and facility which proved their 
ability to elucidate any point bearing upon the subject under 
consideration. If the medium had been simply a pretender, 
instead of a passive instrument under spirit control, these 
questions would have remained unanswered. 

Some readers of this work, not knowing the essential facts 
connected with its history, and moved by their prejudices, 
born of a false education, may attempt to make it appear that 
the contents were produced through collusion between Mr. 
Roberts and the medium regardless of their misleading effects. 
No greater mistake could be made. From the evidence herein 
set forth, it appears that too much collusion has already been 
practiced by the Church authorities in the past for the good of 
mankind, tke evil of which seems now in a fair way to be cor- 
rected by witnesses from whose testimony there can be no 
appeal. In regard to Mr. Roberts, no shadow of suspicion 
could reflect upon him as to collusion in this matter, for he was 



8 PREFACE. 

known to be a man of the highest integrity, whose record 
would bear examination even by his opponents. His ability ? 
scholarly attainments, intelligence and earnestness, evinced in 
his exhaustive labors upon this subject to discover the truth, 
are apparent throughout the entire work. 

Those who are unfamiliar with this mode of spirit intercourse, 
will scarcely comprehend the difficulties to be surmounted 
before these spirits were able to accomplish their self-imposed 
task. It seems marvelous to those who understand the laws 
governing these manifestations, that these spirits should be 
able to return and deliver so coherently this vast array of 
evidence, while controlling a physical organism so unlike 
their own ethereal organism. The consistency with which 
these individuals who lived on earth, not only in the 
remote ages of antiquity, but down through the centuries, 
•present their testimony, every vital part in coherence with the 
other, is among the most remarkable events in the history of 
our world. In this instance the difficulties were largely aug- 
mented by the presence of a great opposing force from the 
spirit side, composed of those who from the very inception of 
the Christian religion have been engaged in promulgating its 
teachings, borrowed from heathen mythology and galvanized 
with the name and sentimentalism of Christianity. These 
spirit enemies of truth evidently knew that the result of these 
revelations reaching the world meant annihilation- of the 
power they had gained, therefore every obstacle they could 
control was placed in the way to prevent their transmission.* 

These witnesses were mostly the learned men of their 
time, embracing rulers, prophets and historians. They step 
to the front in the Nineteenth Century to reflect light on 
history's pages, by pointing out the criminal errors caused 
by interpolation and elimination, thus showing how the records 
of the past have been mutilated and the truth misrepresented 

*This condition of affairs, in relation to opposing spirits in the interests of 
Christianity, may seem very strange to those who have not had experience 
in that direction, but the truth of it has been demonstrated to an extent 
which renders doubt impossible It must be self-evident to our readers 
that the millions of defenders of Christianity, who have passed to spirit life, 
would not permit an attempt to be made to elucidate the falsity of their 
religious teachings without making a most strenuous effort to prevent it. 
We refer more especially to the leaders in the cause of Christianity, whose 
power over the people it affects. 



PREFACE. 9 

for selfish ends. In doing this they have fearlessly laid bare 
the parts where. personal ambition has prompted changes for- 
eign to the truth and misleading to mankind. The light they 
bring includes not only what they acquired on earth, but also 
the clearer knowledge gained in spirit life. 

Some of our readers may misunderstand the position taken here 
in regard to Christianity, especially the Christian devotee who 
invests Christianity with his ideal of all that is good, great and 
moral and believes he is indebted to its teachings for all the 
good qualities he possesses. In dealing with Christianity, we 
do not refer to those qualities as they are naturally innate in 
man, but instead to the creedal elements formulated into so- 
called religion by its originators, as well as those who have been 
its promoters down through the centuries, for the purpose of 
gaining power and self-aggrandizement. To-day, as never 
before, is this movement being advanced by all the church 
machinery which can be brought to bear to inculcate and culti- 
vate this offshoot of heathen mythology. 

In order to read this work with the best results, all prejudice 
and preconceived opinions should belaid aside, as well as the 
idea of a personal God. It should be remembered that the 
question of a Supreme Being is not under consideration here 
whether termed God, Creator or Natural Law. Nor should the 
fact that it is involved with Spiritualism be allowed to 
prejudice the mind, for through Modern Spiritualism, which is 
simply a continuation of Ancient Spiritualism, intercourse be- 
tween the two worlds has become an established fact, having 
been suppressed by Priestcraft for centuries. 

Now, in view of the many opposing factions in the religious 
world, each claiming to be right, many minds have doubtless 
questioned why this testimony as to the truth concerning the 
great religious questions which so agitate the human mind has 
been deferred so long? Why, if the lines of communication 
were open between the two worlds, the philosophers, teachers 
and learned men of old, who are in touch with these matters 
of such vast importance have not returned ere this to dissi- 
pate the fearful delusions which envelop humanity ? 

To close readers of the history of man's spiritual unfoldment, 
it must be evident that these revelations were brought to the 
attention of the world as soon as the state of man's growth 
enabled him to comprehend and embrace them. That the 



10 PREFACE. 

great and good in the spirit realms have been struggling for 
centuries through adverse conditions to consummate this great 
task, no unprejudiced reader can doubt. That they have failed 
many times in the past is equally true, consequently all efforts 
in that direction had to be abandoned from time to time until 
man had progressed to a condition which rendered success 
possible. Destiny, it appears, awarded that period to the latter 
part of the Nineteenth Century. 

We need not apologize to our readers for the length of the 
preface. On a subject of such vast importance, with so many 
points to be considered, even the space we have taken does not 
afford scope to embrace them all. 







INTRODUCTORY. 



SOMETHING of the character of this work can be realized 
by reading the following extracts from a few of the com- 
munications, to which the attention of the reader is called. 
Especially are the extracts from the testimony of Apollonius 
and Zoroaster worthy of the most careful reading by all who 
are interested in bringing the truth to light. Apollonius gives 
an account of how and when he received from India, what are 
called the Gospels and Epistles of the New Testament. From 
the evidence presented by Apollonius and others, the conclu- 
sion reached in this volume seems well founded, viz : That his 
was the character, and that it was mainly the history and 
incidents connected with his life and teachings, combined with 
the original Gospels and Epistles before mentioned, that were 
utilized to formulate Christianity, by simply changing the 
name from Apollonius to Jesus Christ. 

Zoroaster has been able to give information which brings 
to light facts that learned authors, scholars and critics for 
centuries have been unable to discover, viz : That he has 
been confounded with the mythical Zoroaster who was sup- 
posed to have lived centuries before. The result of this fatal 
error has been to surround the accounts of Zoroaster that have 
come down to us with a mystery which has caused much 
confusion and perplexity. It has been this error which has 
misled all the researchers into history in regard to this character. 
Zoroaster has also made clear that the Book of Daniel was a 
Jewish plagiarism of Chaldean legends, and that it was written 
after the middle of the fifth century B. C. Nothing has more 
puzzled theologians and historical critics than to find a place 
in history for King Darius, of the Book of Daniel. This is also 
settled by the spirit of Zoroaster beyond all perad venture or 
doubt. Rawlinson, the eminent writer, is certainly correct when 
he says "that both biblical and profane history are at fault 
and irreconcilable in regard to the identity of the Darius of 
Daniel;" and but for this communication that identification 



12 INTRODUCTORY. 

might have remained undetermined for centuries longer. Thus 
it is apparent that the testimony of f : it corrects history 

and furnishes the key to unlock the mys: ges. 



Notabzz Extracts SzzzrzzD from 
Antiquity Unveiled." 

Apollonius in his remarkable communication says: "Xine 
E] .nted to me by Phraotes of Taxila, India, 

( or rat her between Babylon and India . on- 

tained all that is embraced in the present Epistles claimed to 
have been written 3t Paul and from what I have learned 
spirit, I conclude that I am both the Jesus and St. Paul of 
the Christian Scriptures ; flattering enough to my vanity, but 
the ruin of my happinr— L: is bo all I 

can bring to recollr . iritual darknt— : 

r and the light of truth shine. What is known to you 
moderns as the Anti-Xicene Library, contained documents, 
some of which are still extant, that fully warrant you in chal- 
lenging the translators of to-day as to the correctness of their 
productions. L-: them examine if they dare the manv 

and they will find what is now being published 
erroneous in many particulars. TLcy have followed too cloe 
what their an Translated without having translated for 

* * * Xow and here I declare that the Christian 
re all preached by me at Jerusalem. Ephesus, Ath-" 
Philippi. Rome, Antioeh, Alexandria and Babylon. In all those 
countries I preached and by manipulations and certain qaali- 
developed in me, I healed the sick, restored the sight of the 
blind and in the way herein set forth even raised the dead.'' 

Ti - of Apollonius are eorrobo: irit 

of Damis. his pupil and scribe, who says : " I know personally 
the truth of all that I shall say here. I know that the evide 

that will support all I say, and I also know that 
na. my teacher : of the 

Christian 

-:rabo, the g: ^rapher and hi in his spirit testi- 

mo: e records of the past had not been destroy 

Christianity have existed to-day." 

In ion of Ptolemy Philadelphus to Mr. 

Roberts, he say- : " Tiiere are no religiou "iug to- 

day, that the prin< f their c ere not 

obtained from the Alexandrian I. .ed men of all 

nations and religions resorted to Alexandria. In the course 



INTRODUCTORY. 13 

of time those men, after investigating the works on religion in_ 
tlie Alexandrian Library, modified and remodeled their re- 
spective religions. The stand you have taken in regard to the 
Christian religion is absolutely correct; and the more you 
search out and investigate the matter, the more positive will 
become the conclusion that the Christian religion is the out- 
growth of the Library of Ptolemy Philadelphus. You then 
can throw down the gauntlet and challenge the world to an 
investigation of the facts." 

Zoroaster says in his communication : " It will be difficult to 
find evidence of the truth of what I here reveal in any books 
now extant, for the reason that whatever was opposed to the 
Christian religion is no longer found in ancient writings, because 
of the care with which all such evidence has been eliminated 
or destroyed by Christian priestly zealots. Only such evidence 
as could be construed to favor Christianity or which did not in 
the least oppose it has been allowed to escape similar destruc- 
tion.* I lived in the days of Belshazzar, Darius Hydaspes 
and Cyrus. The Jewish Book of Daniel, was abstracted bodily 
from the books written by myself or through me inspiration- 
ally concerning Ormuzd and Mithra. This book contains the 
account of the actual earthly experiences of Zoroaster at 
the Court of Nebuchadnezzar and the other kings whom 
I have already named. In the reign of Darius Hydaspes, I 
went through the ordeal of being thrust into a lion's den, but 
I was attended by a power which protected me from physical 
injury. It was through what is now known to be superior 
mesmeric and psychologic power by which I was enabled to 
calm the fury of the lions. It was I, Zarathustra, who read the 
writing on the wall in the days of Belshazzar. I assure you I 
was the Daniel of the Scriptures and the Jews appropriated 
my work." 

Now, the all-important question to be decided in this con- 
nection is : Are the statements of these ancient witnesses 
true ? If the answer is in the negative, the proof that they are 
not true must be produced by whoever makes this claim, or 
they stand unimpeached. Without further comment or expla- 
nation, we invite the reader to a careful perusal of the pages of 
Antiquity Unveiled. 

*Hence it appears that even the possibility of the existence of what is now 
known as the Christian religion depended upon the destruction of truth 
contained in ancient writings, and the substitution therefor of the interpola- 
tions invented by priestcraft to substantiate their false claims. 



APOLLONIUS, THE NAZARENE. 



The Jesus of the Christians. 



THE accompanying engraving represents Apollonius of 
Tyana, who proves to be the Jesus Christ of the 
Christian Scriptures. It may be interesting to the reader to 
be informed how the oil painting from which the engraving 
was taken came into existence. 

In 1874 the owner of the painting in his travels visited 
the late N. B. Starr, well known as a wonderfully inspired 
medium, through whom were painted very remarkable spirit 
portraits, and requested Mr. Starr to execute for him any 
portrait he felt impressed to paint. He could do nothing in his 
normal condition in the way of producing them, but while in 
an unconscious trance condition, with eyes closed, the colors 
were mixed and applied to the canvas in a masterly manner 
and with great rapidity. 

When the painting was received, on the lower edge of the 
canvas was found this inscription: — "The Nazarene, by 
Raphael. N. B. Starr, Medium." Nothing was thought of the 
inscription until about eight years after, when several, of the 
ancient spirits, Strabo and others, in giving their communica- 
tions ( a full account of which will be found in the body of the 
work), alluded to the painting, saying that it represented 
Apollonius as near as it was possible on the earth plane. 

The painting as a work of art is a most marvelous production. 
Especially is this so from the fact that it was accomplished 
in four or five sittings of an hour each, through one who never 
received instruction in the art. Such an undertaking, in the 
hands of an accomplished artist unaided by spirit power, would 
require months to finish ; even then it is doubtful if the 
remarkable effect portrayed in this spirit portrait could be 
produced by mortal hand unaided. Such, briefly, are the 
circumstances connected with the history of the portrait of 
Apollonius. 




APOLLONIUS— THE NAZARENE. 



* 



RPOUliOJilMS. 

Apollonius of Tyana, the Jesus of Nazareth, 
St. Paul and John the Revelator, of the 
Christian Scriptures, Returns to Earth 
as a Spirit, and Explains the Myste- 
ries that have Concealed the 
Theological Deception 
of the Christian 
Hierarchy. 



Before entering upon this all absorbing subject, it is simply 
proper by way of explanation to inform, the reader that previous 
to the date given below, Mr. Roberts had been having regular 
weekly sittings with the medium through whom these com- 
munications were received, but in reference to the sitting on 
May 25th, 1881, Mr. Roberts records in his notes the following : 
11 Having been informed who would next manifest through the 
medium, the time having arrived, I felt a thrill of astonishment 
and delight of the greatest intensity, and the very air of the 
humble apartment in which we sat seemed filled with a mighty 
spiritual power, as *the name of Apollonius of Tyana was 
announced, and we were greeted for the first time by the great 
Cappadocian sage and philosopher, as well as the greatest 
teacher and benefactor that ever drew to himself the love, 
admiration and reverence of the civilized world, — Apollonius, 
the Spirit Anointed Christ of the Orient." His communica- 
tion was as follows : 

M Let our salutation be, the survival of truth and its conquest 
of Superstition. I was born, according to the Christian calen- 
dar, on the 16th day of February, A. D. 2, of wealthy parents ; 
was educated, until my 26th year, in general philosophy and 
literature, when I served for six years under Euxenes, of 
Heracleia, learning the Pythagorian philosophy. After ac- 
quiring all T could learn from the teachings of that philosopher, 
I went to Antioch, and from there to Jerusalem. On account 



18 ANTIQUITY UNVEILED. 

of some wonderful physical manifestations of spirit power 
taking place through my then young mcdiumship, which 
persons living in Jerusalem had heard of, my entrance to that 
city was hailed, as it has been alleged the entrance of Jesus of 
Nazareth was hailed, with hosannas and songs of praise to one 
who came in the name of the Lord. And now, mark particu- 
larly what I say ; this took place when I was thirty-three 
years of age. I want you to pay the closest attention to what I 
shall here set forth. You will, by examining Josephus's work, 
'War of the Jews,' see, that concerning the siege of Jerusalem 
a certain prophecy was given, or words were spoken, as is 
alleged, by Jesus of Nazareth, which were fulfilled. You will 
find what I refer to, in Matthew, 23d chapter and 35th verse, 
where the so-called Jesus is made to have asserted that that 
generation were guilty of all the blood that had been shed from 
Abel to Zacharias, the son of Baroch, slain between the temple 
and the altar exactly thirty-four years after the alleged death 
of Jesus. And you will find this prophecy then fulfilled, while 
Jesus is made to have said that it was fulfilled in his time ; 
and here you have an example of the unauthenticity of the 
Christian Gospels. All this I learned at the very time at which 
Flavius Josephus wrote the history of the ' War of the Jews,' 
for I was employed and used by the Emperor Vespasian as his 
oracle, when in the same state as this medium is, who now sits 
before you. 

u Never, during my mortal life, did I desire to be worshipped 
after death — never did I, as a mortal man, teach such a doc- 
trine. But I was deified after my death. Nine epistles were 
made a present to me by Phraotes of Taxila, India, or rather 
between Babylon and India, who was a satrap, in those days. 
Those epistles contained all that is embraced in the present 
epistles claimed to have been written by St. Paul. And from 
what I have learned, as a spirit, I conclude that I am both the 
Jesus and St. Paul of the Christian scriptures. Flattering 
enough to my vanity, but the ruin of my happiness. It is my 
duty, here, to confess all I can bring to recollection, in order 
that spiritual darkness may disperse and the light of truth 
shine in. 

1 ' There is one thing that I desire particularly to speak of, 
and that is the ultimate of spirit power on earth. All Material- 
ists claim that it is impossible to restore that which is dead to 
life. Upon this point, upon my own knowledge, I assert that 
if you have developed your mortal body to that extent, not into 
what is called moral purity, but into a holy, trusting love, with 
a heart that beats for humanity, if such a person can come in 
contact with a fresh, young body from which the spirit has been 



APOLLONIUS. 19 

driven out before it could accomplish its mission, take that 
body by the hand, and with mighty will arrest that spirit, he 
can force it back to the body it once inhabited and make it 
fulfill its mission. Three things are necessary to do this— first, 
a perfectly healthy organism. That does not imply a strong, 
powerful one — it means an organism in which the spirit is 
greater than the body — the excess of spirit producing this 
result." [Here the controlling spirit caused the form of the 
medium to rise, and extending his arms at full length to the 
right and left said :] " The spirit addressing you is not confined 
to the limits of the form you see before you. It not only fills 
the physical organism you see, but extends far around it as 
well. In the time when I lived in the mortal form the old was 
dying out and the new being born. By this I mean that super- 
stition, gods and all such ideas were on the wane, and man was 
seeking, as he is to-day, for something more practical and 
beneficial. 

11 It was not through any qualities that I possessed different 
from, or superior to, those of any other man, that I accom- 
plished what I did, but through the spiritual power within and 
with me. This fact I want to have especially marked. The 
highest sensitive mortals living in any age or generation, and 
who are living the nearest in accord with nature's divine law 
of truth, will bring forth a child who may be the so-called 
Saviour of that generation. Those men and women who utter 
the highest and most beneficial truths to their fellow-mortals 
are the Saviours of their time. 

" Further, I have this to say, I retired voluntarily, for I was 
neither ostracised nor banished for anything I had done, said 
or written, to the same island to which, as is alleged, the St. 
John of Revelations went, in the years 69 and 70 A. D. I there 
wrote what occurred through me in a trance state, not knowing 
what I wrote, an almost identical story with that attributed to 
the so-called St. John the Revelator. That story was nothing 
more than an attempt of the spirit world to give the truth of the 
spirit life, through a mortal organism, in a day and generation 
that was not ripe to receive it. That is, the medium chosen 
for the expression of the teachings of spirits was too much 
imbued with the mysticism of Judea and neighboring countries 
to be well suited for that purpose. 

"What is known to you moderns as the anti-Nicene Library, 
contained documents, some of which are still extant, that fully 
warrant you in challenging the translators of to-day as to the 
correctness of their production. Let them examine, if they 
dare, the manuscripts referred to and they will find what is 
now being published erroneous in many particulars. They 



20 ANTIQUITY UNVEILED. 

have followed too much what their ancestors translated, 
without having translated for themselves. 

"Now and here, I declare that the Christian Gospels were 
all preached by me — preached at Jerusalem — preached at 
Ephesus — preached at Athens — preached at Philippi — preached 
at Rome — preached at Antioch — preached at Alexandria — 
preached at Babylon. In all those countries I preached, and 
by manipulations, and certain qualities developed in me, I 
healed the sick, restored the sight of the blind, and, in the way 
herein set forth, even raised the dead. I will try to make this 
raising of the dead plainer. If a child, a youth, or a maiden, 
whose body is fresh, full of vigor and perfection, and whose 
spirit has become detached from it, in that case I hold that one 
whose power is great and whose will is indomitable, while that 
body is yet warm, can cause the spirit to return and continue 
to inhabit that organism. In this way I know the dead can be 
restored to life. When I lived on earth all the philosophers 
who taught men to expect redemption, according to more 
ancient authorities, taught that such redemption was to happen 
at that time. From what I have been able to learn as a spirit, 
I was the person who was designed by spirits to fulfil that 
mission. I claim no pre-eminence over any one. I only say 
that my mortal body contained more spirit than the average of 
men, or even the most highly developed among them, at the 
time I existed in mortal flesh. 

u My history, as it has come down to you moderns, written 
by one Damis, and by others afterwards, in regard to the main 
incidents of my life, is correct, but in regard to the glamour, 
romance and mystery of the narrative, it has no relation to me 
whatever. The latter was the work of my disciples and follow- 
ers after my death, and was promulgated by them. 

14 One thing more and I am through with my communication. 
It is this. Almost every picture that in modern times, is 
recognized as the likeness of Jesus, is the identical portrait of 
Apollonius of Tyana, painted in the reign of Vespasian. That 
emperor consulted me. I was the oracle in his camp. I was 
the means of saving the life of Flavius Josephus." [We here 
asked him how it came that Josephus had made no mention of 
that fact in his "Jewish War?" He replied.] "The Jewish 
hierarchy of that day had a horror and dislike of even their 
best friends who Avere not of their faith, and Josephus being a 
Pharisee of the straightest sect was even more than usually 
prejudiced against a Gentile like myself. By this I do not 
mean that the Pharisees were bad people, but that they were 
so devoted to their religion as to be bitterly bigoted and preju- 
diced against those who differed from them. 



APOLLONIUS. 21 

" It is my opinion, from all I can learn as a spirit, that all the 
Christian Gospels are borrowed from, and in fact that their 
origin was, the books that I brought from India, obtained in 
part from Phraotes, who was King of Taxila. I think those 
books were used by the Platonists, Eclectics and Gnostics of 
Alexandria, about one hundred and fifty years after. I died in 
the year A. D. 99, at Ephesus, and was 97 or 98 years of age, 
although some have enlarged the period of my earthly life to 
150 years. The originals of the four gospels I obtained through 
one Hiram Ermandi, of Taxila, who took me forward into 
Farther India. They were written in characters not unlike 
those used by the Chinese, on thin, tough paper. They treated 
of the four stages of the life of Buddha. The first to his incar- 
nation and birth, the second to his childhood and youth, the 
third to his mature life, and the fourth to his old age and 
death. These books I obtained at Singapore, at the extreme 
point of India, on the strait between India and Sumatra." 
[We here mentioned to him the fact that one week before we 
had received a communication from a spirit purporting to be 
Ulphilas, the Christian bishop of the Goths, who said he had 
translated from Samaritan manuscripts the epistles and gospels 
to which he, Apollonius, had referred into the Gothic tongue ; 
and that the manuscripts that he translated Were the writings 
of himself, after the originals he obtained at Singapore, India. 
To which he replied.] " One Hegesippus made copies from my 
translations and modified versions of the originals in the 
Samaritan tongue and Ulphilas copied from the manuscripts of 
Hegesippus. I wrote in the Hebraic-Samaritan tongue, which 
was the language of my country." 

Here the control of the medium became wholly exhausted. 
Bidding us a hasty and most benign adieu, he left the medium 
more exhausted than we had ever seen him at any previous 
sitting. No other control of the medium was possible, and thus 
ended a spirit interview, which is destined to mark an era 
in human progress never transcended, if ever equalled, in 
importance and interest to all classes of the human race. We 
publish such facts, as are conceded by ample authority, to be 
historically established concerning Apollonius. There is much 
that it would be desirable to add as the result of our own 
researches, but we will confine ourself mainly to the current 
history of his life and labors. As the best condensed sketch of 
the life of Apollonius that we have been able to find, we have 
chosen that of the " Penny Cyclopaedia," London, 1834 : 

We feel that we may safely assume as true and proven, the 



£2 ANTIQUITY UNVEILED. 

following historical statements concerning Apollonius. He was 
born of wealthy parents at Tyana in Cappadocia, at the very 
period when it is alleged the Christian's Jesus was born at 
Bethlehem. At the age of twelve years he was sent to Tarsus 
in Cilicia, the alleged birthplace and home of St. Paul. Not 
liking the frivolous habits of the people of that city, with his 
father's consent, he retired to iEga?, a town a short distance 
from Tarsus, where he remained until after attaining to man's 
estate. There he studied every system of philosophy, and 
perfected himself in rhetoric and general literature. There he 
took up his residence in the temple of iEsculapius, so famed for 
its miraculous cures, was initiated by the priests of that temple 
in their mysteries, and performed cures that astonished not 
only the people, but even those masters of the art of healing. 
^Ie there finally decided to adopt the philosophy of Pythagoras, 
and vigorously observed the trying discipline instituted by the 
Samian sage. He performed the terrible task of five years 
silence, which he endured cheerfully and without a murmur of 
complaint. He abstained from animal food, wine and women 
— lived upon fruits and herbs — dressed only in linen garments 
of the plainest construction — went barefooted and with uncov- 
ered head — and wore his hair and beard uncut. He was 
especially distinguished for his beauty, his genial bearing, his 
uniform love and kindness, and his imperturbable equanimity 
of temper. In these respects he was the personal embodiment 
of the imaginary traits of the Christian Jesus, and was no doubt 
the original of the pictures of the so-called Nazarene, now so 
venerated by uninformed professors of the Christian religion. 
Determined to devote himself to the pursuit of knowledge and 
the teaching of philosophy, he gave away his large patrimony 
to his poor relatives and went to Antioch, then a centre of 
learning, but little less noted than Athens or Alexandria. 
There he began his great mission by teaching philosophy to a 
number of disciples and to the people. He entered the temple 
of Apollo Daphne, at Antioch, and learned the mysteries of its 
priesthood. Philostratus describes the style of speaking adopted 
by Apollonius, thus : 

"Apollonius used a style of speaking not elevated, nor swollen 
in the language of poetry, nor yet one too refined, nor too Attic ; 
for whatever exceeded the Attic mediocrity was considered by 
him dissonant and unpleasant. He made use of no fastidious 
nicety in the division of his discourses, nor any fine spun 



APOLLONIUS. 23 

sentences; nor was he known to adopt an ironical manner, nor 
any kind of apostrophising with his hearers. He spoke as it 
were from a tripod, to wit : 'I know,' and 'It seems tome,' 
and ' To what purpose is this? ' and, 'You must know. His 
sentences were short and adamantine — his words authoritative 
and adapted to the sense, and the bare utterance of them con- 
veyed a sound as if they were sanctioned by the sceptre of 
royalty. Being asked once by a subtle disputant why he did 
not propose what side of a question he should take in argument? 
he replied : ' When I was a young man, I used to follow that 
practice, but that is no longer necessary as it is now become my 
duty not to investigate, but to teach the result of my investiga- 
tions.' When he was asked, by the same logician, how a wise 
man should speak, he said as a legislator, for it was the part of 
a legislator to command the multitude to do, what he himself 
was convinced ought to be done. In this way he conducted 
himself at Antioch, and converted many who were strangers 
to his knowledge." 

Now, when it is remembered that this description of the style 
in which Apollonius spoke, was written by Damis, the friend, 
pupil and companion of the Cappadocian sage, long before 
Jesus Christ or the Christian scriptures were heard or thought 
of ; is it not remarkably evident that the original author of 
those scriptures was Apollonius himself. If identity of style 
and sentiment is possible, then was the learned Apollonius the 
original author of the teachings attributed to Jesus Christ ; an 
identity that all the altering, eliminating and interpolating by 
the Christian hierarchy have not been able to destroy nor even 
imperfectly conceal. Quoting Cudworth, Dr. Lardner, in 
" The Credibility of the Gospel History," says : 

"Cudworth, in his "Intellectual System," says: * It is a 
thing highly probable, if not unquestionable, that Apollonius 
Tyanseus, shortly after the publication of the gospel to the 
world, was a person made choice of by the policy and assisted 
by the powers of the kingdom of darkness, for doing some 
things extraordinary, merely out of design to derogate from 
the miracles of our Saviour Jesus Christ, and to enable paga- 
nism the better to bear up against the attacks of Christianity.' 
So Cudworth, and I suppose that many learned men of late 
times, may have expressed themselves in a like manner ; but I 
cannot assent to them." 

He further cites Huet, as follows : 

"He [Philostratus] aimed," says Huet, "and thinks it to 
have been his principal design ' to obstruct the progress of the 



24 ANTIQUITY UNVEILED. 

Christian religion, by drawing the character of a man of great 
knowledge, sanctity and miraculous power,-* Therefore he 
formed Apollonius after the example of Christ, and accommo- 
dated many things in the history of our Lord to Apollonius." 

Thus we see that the very learned and pious Christian, Huet, 
was forced to admit the common identity of Apollonius and 
Jesus — the first described by Philostratus according to the me- 
moirs of Damis, made in the first century ; and the latter 
described by no one knows whom or when, but certainly not 
earlier than the beginning of the third century of the so-called 
Christian era, as now contained in what is called the New 
Testament. As Christian writers have been forced to admit 
the identity of the respective narratives, concerning Apollonius 
and Jesus, the only question that remains to be settled is, 
which was the original author of the so-called Christian teach- 
ings ? If this has not already been fully done, there remains 
very little yet to be done to complete the demonstration that 
Apollonius of Tyana was that author, and not Jesus of Nazareth, 
nor Paul of Tarsus, as is wrongly claimed by Christian writers. 

After stating many reasons for his conclusions, Dr. Lardner, 
than whom there is no higher Christian authority, says : 

" It is manifest, therefore, that Philostratus compared Apol- 
lonius and Pythagoras ; but I do not see that he endeavored to 
make him a rival with Jesus Christ. Philostratus has never 
once mentioned our Saviour, or the Christians his followers, 
neither in this long work, nor in the ' Lives of the Sophists, ' 
if it be his, as some learned men of the best judgment suppose ; 
nor is there any hint that Apollonius anywhere in his wide 
travels met with any followers of Jesus. There is not so much 
as an obscure or general description of any men met with by 
him, whom any can suspect to be Christians of any denomina- 
tion, either Catholics or heretics. Whereas I think, if Philos- 
tratus had written with a mind adverse to Jesus, he would 
have laid hold of some occasion to describe and disparage his 
followers, as enemies to the gods, and contemners of the mys- 
teries and solemnities, and different from all other men." 

Let it be remembered that Philostratus lived and wrote his 
life of Apollonius in the reign of Septimus Severus, about the 
beginning of the third century A. D. At that time there could 
not possibly have been in existence any of the scripture narra- 
tives of the life of Jesus Christ, so nearly analogous to the inci- 
dents and events which he related concerning Apollonius. 
Had there been such persons living, as Jesus Christ and his 



APOLLONIUS. 25 

apostles, and their Christian followers, during the time that 
Apollonius lived and labored throughout the then civilized 
world, Damis, who accompanied him during much of that 
time, and who recorded every thing worthy of especial note, 
would have made some mention of such people, either favorably 
or unfavorably. That he did not do so, is of itself sufficient 
proof that neither Jesus Christ, his apostles nor the Christian 
religion, had an existence either before or during that period, 
which was the only time in which they could have had a real 
existence. At all events, nothing can be more certain than the 
conclusion of Dr. Lardner, that Philostratus did not write the 
life of Apollonius to disparage the Christian religion. 

But Dr. Lardner is not content to make that fatal acknowl- 
edgment of the Christian plagiarism of the life and labors of 
Apollonius ; but makes an equally fatal acknowledgment in 
another direction. In disagreeing with Cudworth, Huet and 
others, as to the life of Apollonius, by Philostratus, having been 
written to oppose Christianity, Dr. Lardner says : 

"With due submission I do not think that Apollonius was a 
man of so great importance, as is here supposed ; for it does 
not appear, that any adversaries of the Christians, either Celsus 
or Porphyry, or any other before Hierocles, at the beginning of 
the fourth century, under Diocletian's persecution, ever took 
any notice of him in any of their arguments. Nor do I know 
that he has been once mentioned by any Christian writers of 
the first two centuries. When I first met with the observation 
of Cudworth [herein before given] I was very much surprised, 
considering the silence of all early antiquity. If this observa- 
tion were right, I should have expected to find frequent men- 
tion of Apollonius in the history of St. John, and the other 
apostles of Christ ; but there is none. We had in that space of 
time divers learned men, some of them as eminent for extensive 
literature as any men that ever lived ; as Justin, Tatian, 
Bardesanes the Syrian, Clement of Alexandria, Irenseus, Julius 
Africanus, Tertullian, Minucius Felix ; not to insist on Clement 
of Rome, Ignatius, or Polycarp, or the histories of them. Of 
all these we have some remains ; they lived in the first two 
centuries or the beginning of the third ; but of Apollonius they 
have not taken the least notice." 

Very true, Dr. Lardner, and why did they not do so ? That 
total silence on the part of those authors of the first and second 
centuries regarding so eminent a philosopher and teacher as 
was Apollonius of Tyana, can be accounted for upon but one 



26 ANTIQUITY UNVEILED. 

theory, and that will show that it was a necessity to utterly 
ignore Apollonius and his philosophical and religious teachings, 
in order that the Christian religion could gain a foothold to 
usurp the field he had so grandly occupied. Of all the authors 
named by Dr. Lardner, the complete works of none of them 
have come down to us. Besides, the fragmentary remains of 
the works of the first three centuries that have reached us, 
have had to pass through the hands of Eusebius, Pope 
Sylvester I., and their coadjutors and successors, who, from the 
beginning of the fourth century downward to the time when 
the art of printing ended it, were so assiduously engaged in 
interpolating, mutilating and destroying every trace of evi- 
dence, within their reach, that showed the real origin and 
nature of the Christian religion. It should have struck the 
attention of Dr. Lardner, with vastly greater force, that no 
where in the books of the New Testament is there a single 
mention made of Apollonius, if we except in a few verses of 1st 
Corinthians, where it says. "For while one saith, I am of 
Paul ; and another, I am of Apollos ; are ye not carnal ? Who, 
then, is Paul, and who Apollos, but ministers by whom ye 
believed, even as the Lord gave to every man ? I have planted, 
Apollos watered ; but God gave the increase." In a very 
ancient manuscript of this Epistle found in a monastery of 
France by a Huguenot soldier, called the Codex Beza, the name 
is not Apollos, but Apollonius. But even this positive clue to 
the identity of Apollonius with the St. Paul of the Christians 
was attempted to be obliterated by substituting Apollos for 
Apollonius, as it originally stood. This studied avoidance of 
all mention of Apollonius in the Christian Scriptures, is posi- 
tive proof that his recognition, in any way whatever, by the 
authors of Christianity would be fatal to their scheme of decep- 
tion and fraud. We wonder they had not had the cunning to 
obliterate that one reference to the preaching and teaching of 
Apollonius, and the admission that his teaching was in perfect 
accord with the teachings attributed to St. Paul. It is an old 
saying that liars should have good memories. This was never 
more apparent than in the oversight of not eliminating that 
tell-tale confession from the 1st Epistle to the Corinthians. 
There it stands, and there it will stand, thanks to the art of 
printing, to confound these Christian enemies of truth, and 
make clear the fraud they are upholding. Dr. Lardner further 
says : 



APOLLONIUS. 27 

"The first Christian writer who has mentioned him" (Apol- 
lonius), so far as I can recollect, is Origen, in his books against 
Celsus, written not long before the middle of the third century. 
When he says : ' He who would know whether magic has any 
power over philosophers, may read the memoirs of Moeragenes, 
concerning Apollonius of Tyana, both a magician and a philos- 
opher. In which Moeragenes, who was not a Christian, but a 
philosopher, says, that some, and no inconsiderable philoso- 
phers were taken by the magical art of Apollonius and came to 
him as a magician. Among them I suppose he means Euphra- 
tes, and a certain Epicurean. But we can affirm upon the 
ground of our own experience, that they who worship the God 
over all through Jesus Christ, and live according to the Gospel, 
and pray as they ought to do day and night, have no reason to 
fear anything from magic' So Origen is led to speak in 
answer to some things in Celsus ; but it does not appear that 
Celsus had at all mentioned either Apollonius, or his historian. 
Apollonius is mentioned by Lucian, but what he says of him is 
far from being to his advantage. He is also mentioned by 
Apuleius who was contemporary with Lucian ; nor is there any 
other older author now extant where he is mentioned ; which 
must be reckoned an argument of his great obscurity, till he 
was set up by Philostratus. After that time Apollonius is taken 
notice of by many ; as Arnobius and Lactantius, and Eusebius, 
who were led to observe upon Hierocles, whose whole book 
against the Christians was founded on the memoirs of Philos- 
tratus. He is afterwards mentioned by Augustin and other 
Christian writers ; and he is mentioned several times by the 
writers of the Augustin History, who flourished in the time of 
Diocletian, or soon afterwards, and by Dion Cassius, and by 
Eunapius, who commends the history of Philostratus, but says, 
that instead of entitling it the ' Life of Apollonius, 7 he might 
have called it the 'Peregrination of a God among Men.' " 

Now it must not be forgotten that the writings of Celsus were 
lost or destroyed long since ; nothing being known of what 
they were, except as Origen has reported them. Whether 
Celsus did, or did not, mention Apollonius, is a matter of no 
consequence. Celsus did not write until nearly a century after 
the death of Apollonius, and may never have met with the 
memoirs of Damis or Moeragenes concerning Apollonius. That 
Lucian and Apuleius, who wrote while Apollonius still lived 
or soon after his death, should have mentioned him is sufficient 
to establish his historical existence. Philostratus had not then 
come into possession of the memoirs of Damis, Moeragenes and 



28 ANTIQUITY UNVEILED. 

Maximus of iEgis, and the history of the life and labors of 
Apollonius, had been suppressed, no doubt by the influence of 
the priesthoods of Greece and Rome. The desire of the cultured 
empress Julia Domna, to learn the history of Apollonius, shows 
that he was not unknown to fame as a distinguished philosopher, 
as late as the beginning of the third century, when Philostratus 
wrote his Life of Apollonius. As admitted by Dr. Lardner, all 
through the third century, there was frequent mention of his 
name and teachings. But it was not until Hierocles in the 
beginning of the fourth century boldly charged upon the Chris- 
tian priesthood their plagiarism of the teachings and works of 
Apollonius, that the latter found it necessary to set every means 
at work that could in any way help to conceal the great truth, 
that Hierocles proclaimed with such portentous force. It is 
true that no one now knows exactly what it was that Hierocles 
wrote, for Eusebius, who took upon himself the task of destroy- 
ing the testimony of Hierocles, took precious good care to 
destroy the work of his formidable opponent, and to give his 
own version of the matter instead. The reply of Eusebius to 
Hierocles has come down to us. Why has not Hierocles' 
arraignment of the Christian priesthood also come down to us? 
Let that priesthood answer. 

We can in no way more effectually show the effect which the 
Life of Apollonius of Tyana, by Philostratus, had upon the 
Christian priesthood and clergy, than to cite the observations 
of Dr. S. Parker, D. D. , Archdeacon of Canterbury, published 
1681. We copy it from Mr. Lardner' s works. They are as 
follows. 

"But the man of wonders is Apollonius Tyanseus, of whom 
they boast and insult as the true heathen Messias ; in that he 
wrought not, as Vespasian did, one or two chance miracles; 
but his whole life was all prodigy, and equal to our Saviour's 
both for the number and the wonder of his works. But here 
first we have in part shown what undoubted records we have 
of the life of Jesus; whereas, all the credit of Apollonius, his 
history, depends upon the authority of one single man, who 
besides that he lived a hundred years after him, ventured noth- 
ing, as the apostles did, in confirmation of the truth, but only 
composed it in his study : thereby, as appears from his frequent 
digressions, to take occasion of communicating to the world all 
the learning he had raked together. Nay, so far was he from 
incurring any loss by the work, that he was set upon it by a 



APOLLONIUS. 29 

great empress, whose religious zeal in the cause would be sure 
to see him well rewarded. And though he made use of the 
commentaries of Damis, the inseparable companion of Apol- 
lonius, yet he confesses that Damis himself never published his 
commentaries, but that a friend of Damis communicated them 
to the Empress, which himself probably might have forged (as 
is common in courts) to pick her pocket. However, as for 
Damis himself, it is evident from Philostratus, his whole story, 
that he was a very simple man, and that Apollonius only picked 
him up as a fit Saneho Panza to exercise his wit upon ; so 
that upon all occasions we find him not only baffling the 
esquire in disputes, but breaking jests upon him, which he 
always takes with much thankfulness, and more humility, still 
admiring his master's wisdom, but much more his wit. 

' ' But after all, what the story of Damis was, or whether there 
was ever any such story, we have no account, unless from 
Philostratus himself ; and therefore we must resolve it all into 
his own authority alone. And there it is evident, that Apollo- 
nius was neither a god nor a divine man, as his friends boasted ; 
nor a magician or conjurer, as his enemies imagined, but a 
mere fanatic and pedantic Pythagorean ; who for the honor of 
his sect travelled, as many others have done, into all parts of 
the world ; and when he returned home told his countrymen, 
that all men renowned for wisdom all the world over were of 
the sect of the Pythagoreans ; and then for advancement of 
their authority told strange and prodigious tales of their 
wonder-working power. Though here either he, or his histo- 
rian, has acquitted himself so awkwardly, as utterly to spoil 
the tale and defeat the design. This Eusebius has shown at 
large in his book against Hierocles, by taking to pieces all parts 
of the story, and discovering all its flaws and incoherences. 

1 ' But I shall content myself with proving the vanity of the 
whole from the notorious falsehood of one particular narration, 
upon which depends all that extraordinary power which he 
pretends to; and that is his conversation with the Indian 
Brahmins, from whom, if we may believe his account of him- 
self, he learned all that he could do, more than the common 
philosophers of Greece. And if this prove a romance, all the 
rest of his history must avoidably follow its fortune." 

Here some of the most trivial things related by Damis are 
cited to show that the Brahmans of India imparted nothing 
worth knowing to Apollonius. And then he continues : 

"And that is the most I can make of the story ; though I 
know that Huetius is of opinion, that all the substantial mira- 
cles are stolen out of the gospels and the Acts of the Apostles, 



to! 



30 ANTIQUITY UNVEILED. 

and that for the most part, in the words and phrases of St. 
Luke. And this he has endeavored to make good by a great 
variety of parallel instances ; and thinks it a manifest discovery 
both of the vanity of Philostratus, and the imposture of Apol- 
lonius, where he is only adorned with borrowed feathers, but a 
great accession to the credit of our Saviour, that when his 
enemies would frame the idea of a divine man, they were forced 
to steal their best feathers from his picture. So that, he says, 
it was no wonder that Hierocles should so confidently compare 
the miracles of Apollonius to those of Jesus, when those of 
Jesus were with so little disguise clapped upon Apollonius. 

" This were a pretty discovery if it stood upon good grounds ; 
but alas ! most of the parallelisms are so forced, or so slender, 
or so far fetched, that it were easy to make as many, and as 
probable, between any other histories whatever. And indeed, 
in such a design as this of Philostratus, viz, to make up a story 
as full of strange things as he could contrive, it is scarcely 
possible not to have hit upon some things like some of those 
miracles which are recorded in the gospels ; so that in some 
few of them there may be some resemblance, as particularly 
there seems to be in that of the Gadarene daamoniac, and the 
Corcyrean youth ; yet it is very obvious to apprehend, that this 
might happen, not by design, but by chance. And whereas 
Huetius will needs have it, that Philostratus has stolen not 
only the stories, but the very words of St. Luke, I find no 
instance of it, only in this one relation, where they both, it 
seems, use the word Basanichein ; and this they might easily 
do without theft or imitation, it being the common Greek word 
that signifies torment ; so that they could no more avoid that 
in Greek, than we could this in rendering it into English. Nay, 
setting aside this one story, I find no resemblance between the 
history of Philostratus and that of the gospels, that I scarce 
know any two stories more unlike ; for it is obvious to any man 
that reads Philostratus, that his whole design was to follow the 
train of the old heathen mythology ; and that is the bottom of 
his folly, by his story to gain historical credit to the fables of 
the poets. So that it is a very true and just censure which 
Ludovicus Vives has given of him, that as he had endeavored 
to imitate Homer, so he had abundantly out-lied him. For 
there is scarcely any thing extraordinary reported in the whole 
history in which he does not apparently design either to verify 
or to rectify some of that blind ballad-singer's tales ; but espe- 
cially in conjuring Achilles out of his tomb, and discoursing 
with him about the old stories that were told of the Trojan war. 

"And yet after all, few of Apollonius' miracles are sufficiently 
vouched, even in his own history ; v. g. the last that I men- 



APOLLONIUS. 31 

tioned, of the apparition of Achilles ; which had no other 
testimony but of Apollonius himself, who stubbornly refused 
to have any companions or witnesses of the fact ; beside many 
other absurdities in the story itself ; as his rising out of the 
tomb five feet long, and then swelling to twice the length ; his 
being forced to vanish away at cock-crowing, and the nymphs 
constantly visiting him. 

"And so again, he pretended to understand all languages 
without learning any [This is .a positive misstatement on the 
part of Dr. Parker.] and yet when he came to the Indian King 
he was forced to converse with him by an interpreter. And 
whereas the story tells us of the devil's being cast out of a 
young man by a mandate from the Brahmans, yet it gives us 
no account of the event of it, only they pretended to do it ; but 
whether it was effectually done, we do not find that either 
Apollonius or Damis ever inquired. 

" But the great miracle of all was his vanishing away at his 
trial before Domitian in the presence of all the great men of 
Rome. But then, though our historian be very desirous we 
would believe it, yet he falters afterwards, like a guilty liar, in 
his confidence. For whereas at first he positively affirms, that 
he quite vanished away ; at last he only says, that he went 
away. And this, though he would seem to affirm that it was 
after a wonderful manner, and nobody knows how, is a pitiful 
abatement to the bigness of his former expression, ' vanishing 
aw T ay.' Though the truth is, if he stood to it, it must have 
unavoidably proved itself a lie ; for it is utterly incredible, that 
so strange a thing as that should have been done in so great a 
presence, and yet never any notice taken of it. 

11 But in the last place, the historian would fain bid at some- 
thing of his hero's appearing after death ; yet he does it so 
faintly, that in the conclusion of all it comes to nothing espe- 
cially when he tells us, that the time of his death was alto- 
gether unknown, and that the uncertainty of it took in no less 
than the compass of thirty years. And then they that were so 
utterly at a loss as to the time of his decease, and that for so 
long a space, were very likely to give a very wise account of the 
certain time of anything that he did after it. 

11 But how, or to whom did he appear? Why, to a young 
man, one of his followers, that doubted of the immortality of 
the soul, for ten months together after his death. But how, or 
where? Why, the young man being tired with watching, and 
praying to Apollonius, that he would appear to him in this 
point, one day fell asleep in the school, where the young men 
were forming their several exercises ; and on the sudden he 
starts up in a great fright, and a great sweat, crying out, ' I 



32 ANTIQUITY UNVEILED. 

believe thee O ! Tyaneeas.' And being asked by his compan- 
ions the meaning of his transport : Why, says he, do you not 
see Apollonius ? They answer him, No ; but they would be 
glad to give all the world if they could. It is true, says he ; 
for he only appears to me, for my satisfaction, and he is invisi- 
ble to all others. And then he tells them what he had said to 
him in his sleep concerning the state of souls. This poor 
account of the dream and vision of an over-watched boy, is all 
that this great story affords, to vie with our Saviour's 
resurrection. 

"And now upon the review of this whole story, it seems 
evident to me, that this man was so far from being endowed 
with any extraordinary divine power, that he does not deserve 
the reputation of an ordinary conjurer; for though Huetius 
has taken some pains to prove him so, yet he gives no evidence 
of it beside the opinion of the common people ; and if that were 
enough to make a conjurer, there is no man of an odd and 
singular humor (as Apollonius affected to be) who is not so 
thought of by the common people. And, therefore, when he 
was accused for it before Domitian, the emperor, upon coming 
to hear the cause, slighted both him and his accusers and 
dismissed him from the court for an idle and fantastic fellow. 

"And it is manifest from the whole series of his history, that 
he was a very vain man, and affected to be thought something 
extraordinary, and so wandered all the world over in an odd 
garb to be gazed at and admired, and made himself consider- 
able, in that age by wit, impudence and flattery ; of all which 
he had a competent share. And for his wonder-working faculty 
which he needs pretend to, he fetched that as far off as the 
East Indies, that is, the farthest off, as he thought, from 
confutation ; and yet the account which he has given of those 
parts is so grossly fabulous, that that alone convicts his whole 
life of imposture and impudence." 

Such w T as the consternation produced by the translation of 
Philostratus' " Life of Apollonius of Tyana," into the modern 
tongues of Europe, that Christians both Catholic and Protestant, 
seem to have cast discretion to the winds and to have floundered 
into the bog from which it was their chief aim to escape. It 
will be seen that neither Dr. Parker, Huet, nor Dr. Lardner 
so much as deigned to notice the real and undeniable facts 
connected with the life and labors of Apollonius, but spent all 
their ingenuity in making the most of the fictions or exaggerated 
recitals which were so common an accompaniment of ancient 
historical narratives, not one of which does not mingle the 



APOLLONIUS. 33 

marvelous with the well authenticated events, which constitute 
the ground work and object of all ancient historical records. 
This avoidance of all notice of the philosophical and religious 
teachings of Apollonius, by those learned theologians, shows, 
as nothing else could, their consciousness, that Apollonius was 
really the Jesus, Paul and John of the "New Testament 
Scriptures." 

We have shown that Apollonius for several years taught and 
preached at Antioch, and converted many, who were strangers 
to his knowledge, to a belief in his doctrines. It was owing to 
his great renown as a spiritual medium and teacher, acquired 
at Antioch, that certain Jews who had become acquainted with 
his gifts as a medium, and the remarkable manifestations of 
spirit power occurring through him, prevailed upon him to go 
to Jerusalem. This visit, he tells us, he made to Jerusalem 
when he was just thirty-three years of age, the very age at 
which it has been alleged that Jesus began his heaven appointed 
mission. He tells us he was then hailed upon his entrance into 
that city, by the people, as it has been alleged the entrance of 
Jesus of Nazareth was hailed, with hosannas and songs of 
praise to one who came in the name of the Lord. He refers no 
doubt to the following portion of the (xxi Matthew 9), "And 
the multitude that went before, and that followed, cried 
Hosanna to the son of David ; blessed is he that cometh in the 
name of the Lord ; Hosanna in the highest. And when he 
came into Jerusalem, all the city was moved, saying, Who is 
this? and the multitude said, This is Jesus, the Prophet of 
Nazareth of Galilee." It is true that Apollonius says nothing 
of his experience at the hands of the Jewish priesthood, and 
we are left to infer that their treatment of him was less agree- 
able to him than his reception by the multitude. It is true that 
there is no historical mention extant, of this visit of Apollonius 
to Jerusalem, and therefore we may justly conclude that the 
writer of " The Gospel According to Matthew," after making 
use of such a historical manuscript to serve his purpose of 
robbing Apollonius of his duly acquired fame, by substituting 
the mythical Jesus in his stead, took special care to destroy the 
historical original. That Apollonius never returned to Jerusa- 
lem, until he did so thirty-two years afterward as the oracle in 
Vespasian's camp at the overthrow of Jerusalem, would indicate 
that the usage he had received at the hands of the Jewish 



34 ANTIQUITY UNVEILED. 

priesthood, on his first visit, was such as to deter him from 
again placing himself in their power. As strong evidence of 
the correctness of this conjecture, it is well to note, that Judsea 
was the only civilized country that Apollonius did not visit, 
and throughout which he did not preach, and in which he did 
not receive the fraternal reception of every order of priesthood. 
That Damis made no record of this visit of Apollonius to Jeru- 
salem, may be reasonably accounted for by the facts that it was 
made before Damis began his memoirs, and in all probability 
Apollonius was too much disgusted with the narrow bigotry of 
the Jewish hierarchy to inform Damis about it. Apollonius 
has not told us what followed his joyous reception by the people 
of Jerusalem. The writers who have made use of that event to 
exalt their mythical man-god, say, regarding the latter : "And 
the blind and the lame came to him in the temple and he 
healed them. And when the chief priests and scribes saw the 
wonderful things that he did, and the children crying in the 
temple, and saying, Hosanna to the Son of David ; they were 
sore displeased, and said unto him, Hearest thou what these 
say ? And Jesus saith unto them, Yea ; have ye never read, 
'Out of the mouth of babes and sucklings thou hast perfected 
praise?' And he left them, and went out of the city into 
Bethany ; and he lodged there." How much of that is taken 
from the historical memoirs of Apollonius, we may not certainly 
know ; but nothing is more thoroughly authenticated than the 
fact that Apollonius was a wonderful healing medium — that 
he restored sight to the blind, strength to the lame, health to 
the sick, life to those apparently dead, and prophesied with an 
accuracy that astonished the then civilized world. That he 
did all these things at Jerusalem, is most probable, if not 
certain. And thus, through the return of the spirit of Apollo- 
nius, we have a chapter of history revived that the writers of 
the Christian scriptures supposed they had entirely obliterated 
from its records. 



DAMIS. 35 



The Friend and Disciple of Apollonius of Tyana. 



"I Salute You, Sir:— All subordinate conditions, or such 
as may be regarded as of an inferior character, must give way 
where a great object is to be obtained. The spirit opposition to 
what I am here to say is of the most intense character. Every- 
thing has been done that it was possible to do to prevent my 
coming here. In the first place I know personally the truth 
of all that I shall here say ; secondly, I know that the evidence 
exists that will support all I say ; and thirdly, I know that 
Apollonius of Tyana, my master or teacher, was the Jesus 
Christ of the Christians. We must now proceed in a systematic 
way to prove the truth of what I have said. The place where 
I was born was Ephesus. I was an Ephesian and not a Cap- 
padocian nor a Ninevite. I was born in the city which was the 
chief seat of the worship of The Great Diana of the Ephesians. 
The bond of unity between myself and Apollonius was, that 
we were both mediums in whose presence materialized spirits 
appeared. When I was present with Apollonius the spirit 
manifestations that occurred were stronger, and so with the 
manifestations that occurred through me, when he was present. 
Apollonius made two journeys to India, and not one as is 
generally supposed. The last of these was about from A. D. 
45 to 50. It was, when on that journey, that he reached 
Farther India, whence he brought back the Indian gospels in 
relation to the Hindoo god Christos. The first journey to India, 
by Apollonius, was about from 36 to 38 A. D. On that journey 
he only obtained a few extracts from those Hindoo gospels. 
The first attempt of Apollonius to introduce the religion of 
Christos in Western Asia was made shortly after his return 
from India, at Nazarita, a small village near Gaza. He there 
formed a community according to the Gymnosophic ideas and 
practices. The principle of initiation is expressed in that 
famous text of what is termed the Scriptures where it is said, 
' Thou art a priest after the order of Melchisedec.' The original 
meaning of that was, 'A priest after the order of the Sun.' It 
was also the Parsee worship and was at a remote period derived 
from the ' Golden Rules ' of Hermes Trismegistus or from 



36 ANTIQUITY UXVEILED. 

Hesiod. The last named was the author of " The Seven 
Before Thebes" and "Agamemnon." The works of both those 
ancient writers contained the expression, ' Thou art a priest 
Mechel forever after the order of the Sun. ' The first works that 
my master brought from India contained the teachings of 
Christos, before their reformation by Deva Bodhisatoua, in the 
reign of the king of Asoka. Bodhisatoua was prime counsellor 
of that king. His real name was Azabelle. He was a Tamil 
King. Azabelle meant the rising Sun. The books which 
Apollonius afterward used, he obtained on his second journey, 
when he went to visit Iarchus, the chief of the Wise Men, in 
Farther India, near Singapore. I went with him on his second 
journey and not on his first. I never saw Phraotes the King of 
Taxila. I was a disciple of Apollonius and remained at Ephesus 
and at Thessalonica while he was away on his first journey to 
.India. The most important part of the life of Apollonius ex- 
tended over the reigns of Tiberius, Caligula, Claudius, Xero, 
Vespasian, Titus, Doniitian, Nerva and into the reign of Trajan. 
I passed to spirit about 90 A. D. I wrote memoirs of Apollonius 
from about 34 A. D. to SO A. D. The Greek followers of Prometheus 
mutilated those memoirs. They were greatly opposed to the in- 
troduction of the Indian Christos among the Greeks, and were 
exceedingly opposed to Apollonius and his teachings. Apollo- 
nius and myself were youthful companions when I was at 
Tyana. Apollonius was the real Paul, this is rendered plain by 
the Epistles to Timothy. I was called Timotheus by the 
Thessalonians. What you have received in relation to Apollo- 
nius of Tyana is all true. Apollonius was the founder of the 
Xazarite sect. The word Nazarite meant to clear off the head 
bare. Ques. How came the Xazarites, to afterwards take the 
name of Essenes? Ans. The name Essene is Phoenician, and 
meant Sun baptism, or fire baptism. The initiation into the 
sect of the Essenes required the candidate to pass through two 
flames, one a bright and the other a pale one. I was twice at 
Rome with Apollonius. I was there in 41 and in 62 and 63 A. 
D. Ques. Were you at Rome when Apollonius was tried before 
Domitian? Ans. Xo, I was not. I was then at Alexandria in 
Egypt, where I died. I left my writings and other property to 
my sister, Samostra. After my death she came to Alexandria 
and carried my writings to Tyana in Cappadocia. Other 
Spirits will follow me, Poroius Festus, Agrippa and I think 
Josephus. Ques. How came it that Josephus made no mention 
of Apollonius of Tyana ? Ans. Josephus. Apollonius and 
myself, were all initiated in the secret order called the " Sons 
of Sun." The Emperors Claudius. Vespasian, Titus, Domitian, 
Nerva, and Trajan, were all initiated in that order, and it was 



" 



DAMIS. 37 

therefore made a binding rule upon the members, that they 
should manifest no outward relation to one another, so that if 
the brethren of the order had occasion to favor each other, or 
afford mutual protection in times of trouble and danger to them, 
their secret relations to each other should not be known. 
Marcion and Lucian obtained mutilated copies of my Memoirs 
concerning Apollonius and used them in shaping their gospel 
tragedies. If further information is needed about those matters 
it will be given through Aronamar." 

We regard this communication as of the very highest import 
and value as a means towards solving some of the most per- 
plexing problems connected with the origin and real nature of 
the Christian religion. It was intended that this communica- 
tion should have been given at the sitting, one week previously ; 
but the opposing spirit influences were so strong that it became 
necessary to defer giving it until a more favorable opportunity. 
As it was, when given, the opposition at times was so great as 
to compel frequent breaks in the continuation of the testimony 
of this thoroughly informed spirit, and he could only proceed 
by the greatest power of will and the complete control of the 
medium's organism. Very little can be gleaned from biograph- 
ical or historical sources concerning Damis, and very little of 
that can be relied upon, on account of the efforts that have 
been made to conceal everything possible that was true in 
relation to Apollonius of Tyana and his Nazarite disciples. We 
take the following brief reference to him from the Nouvelle 
Biographie Generale : 

11 Damis a Greek historian, of Assyrian origin. He wrote in 
the first century A. D. , and was an inhabitant of New Nineveh. 
He joined Apollonius of Tyana in that city, and accompanied 
that thaumaturg in his journeys. He wrote an account of those 
journeyings, in which he inserted the discourses and prophecies 
of his master. This work seems to have served as the basis of 
the Life of Apollonius by Philostratus. The style of it was rude 
and indicated him to be a foreigner raised among barbarians." 

The Biographie Universelle in treating of Apollonius of 
Tyana, alludes to Damis as follows : 

"He (Apollonius) quitted Antioch, followed only by two 
servants, and went to Nineveh, when chance offered him a 
new disciple, named Damis, who became his faithful compan- 
ion and remained attached to him as long as he lived. This 
young man who was versed in the languages of the East, was 
very useful to his master on his journey, and constantly 



38 ANTIQUITY UNVEILED. 

expressed for him a religious veneration that often amounted 
to superstition. 

' ' Damis had written very full details concerning his master. 
These writings bequeathed by him to one of his relatives, at a 
later period became the property of Julia, the wife of Septimius 
Severus. This princess entrusted to Philostratus, an eloquent 
sophist of high reputation, the duty of editing the Life of 
Apollonius, the philosopher of Tyana." 

This is about the extent of what has been preserved to us of 
references to Damis by name; but in the Pauline Epistles, 
there can be little doubt that he is referred to as Demas. In 
that connection I cite the following reference to Demas from 
McClintock and Strong's Cyclopaedia of Biblical Literature ; 

11 Demas, a companion of the apostle Paul during his first 
imprisonment at Rome (A. D. 41), called by him his fellow 
'laborer, Synesgos, in Philemon, 24 ; see also Col. iv, 14. At a 
later period (2d Tim. iv, 10) we find him mentioned as having 
deserted the apostle through love of this present world, and 
gone to Thessalonica (A. D. 64). This departure has been 
magnified by tradition into an apostacy from Christianity (See 
Epiphanius, Heres li. 6), which is by no means implied in the 
passage." 

There may seem to be a contradiction between the two claims 
on the part of the spirit that he was both Damis or Demas and 
Timotheus or Timothy, and yet there may be no such contra- 
diction after all. The spirit tells us he was called by the 
Thessalonians Timotheus. I will show, I think, very clearly 
that the testimony of the spirit is fully born out by the testi- 
mony of the New Testament, but I will defer this until it is 
reached in its proper order. 

It seems from the spirit's testimony that there is hardly 
anything said of him, even in the biography of Apollonius by 
Philostratus, which is strictly true, and much that cannot be 
true ; but, for this, Philostratus may not have been to blame. 
No one can now tell what Philostratus really wrote concerning 
Apollonius and his disciples, for his work has been mutilated 
and interpolated to such an extent as to leave it of little value 
on many points of the history of the Cappadocian saviour. 
Philostratus, as his work has come down to us, is made to say 
that Apollonius of Tyana made only one journey to India, 
while it is certain that he must have made two ; and the 
events of the two journeys have been so interblended and 
confounded as to leave the most perplexing uncertainty almost 



DAMIS. 39 

at every step. This could hardly have been possible, if the 
Memoirs of Damis had been followed in good faith by Philos- 
tratus, as it, no doubt, was. The confusion, probably, was the 
result of the bad faith of the subsequent copiers of Philostratus's 
work. We are told in that work, as we now have it, that 
Apollonius first met Damis at Nineveh when he was on his 
way to India from Ephesus the first time. The spirit tells us 
that this was not the fact. For he was himself an Ephesian, 
and had known and was a companion of Apollonius in his 
youth. That he was a pupil and Disciple of Apollonius, while 
the latter was at Ephesus, as he claims to have been, is so 
highly probable, and so consistent with what we know of the 
intimate relations existing between Damis and Apollonius as 
to render the fact certain. It is known that Apollonius could 
not induce any of his Ephesian disciples to accompany him to 
India, and he was compelled to set out with only two serving 
attendants. Spirit Damis claims that he was one of the disci- 
ples who declined to accompany Apollonius on that journey, 
and says he was at Ephesus and Thessalonica during the 
absence of Apollonius while on that journey. Damis explains 
the nature of the bond of unity that existed between him and 
his master, and makes known the fact that they were both 
mediums through whom spirits materialized in a remarkable 
manner when they were mutually present and controlled by 
the operating spirit influences together. A grander band of 
spiritual influences never before or since united and held two 
men together throughout their protracted lives. From what 
the spirit says, it would appear that Apollonius made his first 
journey to India about A. D. 36, at which time he obtained a 
comparatively few portions of the Hindoo gospels. 

And here we come to a statement of the spirit, which, to say 
the least, is of surprising import. Damis tells us that it was 
Apollonius of Tyana, who, after his return from India, about 
A. D. 38, founded the communistic sect of the Nazarites at a 
village near Gaza, which was called Nazarita, and that he 
modelled it after Gymosophic ideas of ethics, theology, social 
polity and religious observances. If this is the fact there cannot 
be a doubt as to the common identity of Apollonius, the 
Founder of the Nazarite sect, and Saul of Tarsus or Paul, who 
was charged before Felix, governor of Judea, by Ananias the 
high priest of the Jews, through the orator Tertullus, in the 
following words (Acts xxiv, 5) : 



40 ANTIQUITY UNVEILED. 

11 For we have found this man a pestilent fellow, and a mover 
of sedition among all the Jews throughout the world, and a 
ringleader of the sect of the Nazarenes." 

As I say in commenting on the communication of Ananias, 
the Jewish highpriest, it is as certain as can be, that there 
never was a religious sect in Judea or elsewhere that was called 
the sect of the Nazarenes, while it is just as certain that there 
was a Nazarite sect, and as it appears, it took its rise in Judea, 
near its southern border. If Paul was a Nazarene and the ring- 
leader of that sect, is it not very strange that none of the Epis- 
tles which are attributed to him say anything whatever about 
him, Paul, having been, or being a Nazarene. Indeed if we 
may believe the gospel of St. Matthew, to be a Nazarene did 
not denote membership in any religious sect, but merely a 
residence in a city called Nazareth. See Matthew ii, 23, where 
it is said : 

"And he (Joseph) came out and dwelt in a city called Naza- 
reth ; that it might be fulfilled which was spoken by the 
prophets. He shall be called a Nazarene. ' ' 

If to be a Nazarene, then, was to belong to a sect called 
Nazarenes, that which was spoken by the prophets, has never 
yet been fulfilled. It has been supposed that Nazarenes was a 
name given to the first Christians by their adversaries. It is a 
conceded fact that no sect that called themselves Nazarenes 
had any existence before the second century, and, therefore, 
that Paul, who did not survive the first century, could not with 
any propriety have been charged with being the ringleader of 
the Nazarenes. On the other hand, if Apollonius was the ring- 
leader of the Nazarites, a well known religious sect of that time, 
and if that sect was bitterly hated by the Jews, as was the case, 
it becomes almost certain that the man~accused before Felix 
was Apollonius of Tyana, a Cappadocian Greek, and not a Jew 
at all. In view of the further facts, that the man accused did 
not denj^ that he was the ringleader of the sect which was so 
hated by the Jews, and that he claimed to be a Roman citizen 
and only amenable to the Roman law, what was almost a 
certainty, with those facts added, became a certainty, and the 
common identity of Paul and Apollonius is settled beyond 
successful contradiction. Not only so, but the truth of the 
spirit's testimony in relation to the founding of the Nazarite 
sect, and the nature of their worship and social polity is equally 
set at rest. The people, who, in the second century and after, 



DAMIS. 41 

were called, or called themselves Nazarenes, were not Christ- 
ians. " They believed it was necessary to unite the Jewish 
ceremonial law with the precepts of Jesus, and refer to a 
Hebrew gospel of Matthew." In fact they were even more 
Jews than Christians, and it is hardly likely that St. Paul was 
one of that sect, although the writer of Acts has exhausted his 
ingenuity and convicted himself of falsehood in trying to do so. 

What the spirit says in regard to the passage of Scripture : 
"Thou art a priest after the order of Melchisedec," is very 
peculiar as being a formula of initiation among the Nazarites. 
We are told by the spirit that this ceremonial expression origi- 
nally meant u a priest after the order of the sun," and was 
used in that sense by the Parsees — and that it was at a remote 
period derived from the " Golden Rules" of Hermes Trisme- 
gistus, or from Hesiod. Nothing is more certain than that 
Hermes Trismegistus and Hesiod were priests after the order 
of the Sun, the one as of Oromazda or Ormuzd, and the other 
as of Prometheus. There is something so peculiar, not only 
about the text or passage to which the spirit of Damis refers, 
but that it should be so positively connected with Apollonius 
and the Nazarite sect, which he seems to have founded, that I 
will quote the passage of the New Testament in which it is 
used or referred to. In Heb. iii, 1, we read : 

"Wherefore, holy brethren, partakers of the heavenly call- 
ing, consider the Apostle and High Priest of our profession, 
Christ Jesus." 

Here we have Christ Jesus made an Apostle and High Priest 
of the profession of the holy brethren, partakers of the heavenly 
calling. Who were those holy brethren ? What was their 
profession? In what manner were they partakers of the 
heavenly calling? Who made Christ Jesus the Apostle and 
High Priest of those holy brethren ? When those questions are 
answered, we will find that the spirit of Damis has suggested 
the answer to them all. It has been strongly contended that 
the author of the other Pauline Epistles was not the author of 
the Epistles to the Hebrews. Why ? Because it comes too near 
to disclosing the true authorship of all those epistles. In none 
of the other epistles was Christ Jesus made to figure as an 
Apostle and a High Priest. In Heb. iii, 14, we read : 

" Seeing then that we have a great high priest, that is passed 
into the heavens, Jesus the Son of God, let us hold fast our 
profession." 



42 ANTIQUITY UNVEILED. 

Here we have the same Christ Jesus figuring, as a great High 
Priest that is passed into the "heavens." If the expression 
had been, is passed into heaven, it would not so plainly have 
been indicated that this great High Priest was the great lumi- 
nary of day which so grandly presides over the celestial 
hierarchy. We have no doubt that the words "Jesus the Son 
of God " in that passage are a fraudulent interpolation, in a 
Nazarite epistle to the Hebrews, and that that Nazarite epistle 
was written by the founder of the Nazarite sect, Apollonius of 
Tyana ; and more than that, that it was for writing that very 
epistle to the Hebrews, that Ananias, High Priest of the 
Jews, through Tertullus, charged him, Apollonius, before Felix, 
with being ' ' a mover of sedition among all the Jews, through- 
out the world." In Heb. v, 4, 5, 6, we read : 

' ' And no man taketh this honor unto himself, but he that is 
called of God, as was Aaron. 

' ' So also Christ glorified not himself to be made an High 
Priest ; but he that said unto him, Thou art my Son, to day 
have I begotten thee. 

u As he saith also in another place, Thou art a priest forever 
after the order of Melchisedec." 

Now it is very evident that neither of those sayings could 
have been addressed to Christ Jesus, for the first saying was 
used in Psalms ii, 7, and the second in Psalms ex, 4. There 
will hardly be any one who will be rash enough to claim that 
either of those sayings was addressed to Christ Jesus, for the 
latter was never heard of as god, man or myth, until many 
hundred years after those Psalms were composed. In Heb. vii, 
1, 2, 3, 4, we read : 

u For this Melchisedec, king of Salem, priest of the most high 
God, who met Abraham returning from the slaughter of the 
kings and blessed him ; 

11 To whom also Abraham gave a tenth part of all ; first being 
by interpretation king of righteousness, and after that, also, 
king of Salem, which is King of Peace ; 

"Without father, without mother, without descent, having 
neither beginning of daj r s nor end of life ; but made like unto 
the Son of God ; abideth a priest continually. 

"Now consider how great this man was, unto whom even 
the patriarch Abraham gave the tenth of the spoils." 

Yes we will consider how great this man was without a 
father, without a mother, and without descent, and who had 
neither beginning nor end of life ; and we have come to the 



DAMIS. 43 

conclusion that he was no man at all, and no high priest or 
king who ever reigned among mankind. This Melchisedec 
was something else than a man, and we conclude that he was 
what the spirit of Damis says he was, the King of Day, and 
High Priest in the heavens, the Solar orb, personified as a 
human king and high priest. It would be irrational to conclude 
otherwise. The Sun is a king without father, or mother, or 
descent, and without beginning or end of life, and the only 
such king that human imagination can even plausibly conjure 
up. In Heb. ii, 11, we read : 

"If therefore perfection were by the Levitical priesthood, 
(for under it the people received the law,) what further need 
was there that another priest should rise after the order of 
Melchisedec, and not be called after the order of Aaron." 

Here we can see that it was this attempt on the part of 
Apollo nius, the founder of the Nazarites, to subvert the Jewish 
priesthood, who claimed their priestly authority from the high 
priest Aaron, and to raise in its stead a priesthood after the 
order of Melchisedec or the order of the Sun ; that was also the 
ground of the hatred toward him by the Jews and the cause of 
the charge that he sought to create sedition everywhere among 
the Jews. I will close my quotations in connection with this re- 
markable spirit disclosure with the following from Heb. vii, 21 : 

" For those " (the Jewish priests) "priests were made without 
an oath ; but this," (the High Priests of the Nazarites) "with 
an oath by him who said unto him. The Lord Sware and will 
not repent. Thou art a priest forever after the order of 
Melchisedec." 

Now the language there referred to is used in Psalms ex, 4, 
and was evidently used by some priest, perhaps some high 
priest, according to the order of the Sun, which order of priests 
was in very ancient times designated as of the order of Mel- 
chisedec ; or, as the spirit of Damis testifies, it was but a 
modification of a similar expression used by both Hermes 
Trismegistus and Hesiod as follows : " Thou art a priest Mechel 
forever after the order of the Sun." I certainly have adduced 
sufficient evidence to show the substantial correctness of this 
surprising testimony of the spirit of Damis, that Apollonius 
w T as the founder of the Nazarite sect, and that the passages in 
which the New Testament gives the expression "Thou art a 
priest after the order of Melchisedec" is taken directly from 
the formula of priestly ordination among the Nazarites ; and 



44 ANTIQUITY UNVEILED. 

indeed, enough to show that the Epistles to the Hebrews, is 
the appeal of the great founder and high priest of the Nazarites 
to the Jews to abandon their sacerdotal organization, and join 
the holy brethren, partakers of the heavenly calling, by 
becoming priests forever of the order of the Sun, designated as 
Melchisedec, King of Salem. Thus, point after point that has 
completely confounded theologians for centuries, is being ex- 
plained clearly and satisfactorily through the testimony of 
returning spirits who have personal knowledge of the matters 
on which their communications bear. The great probability is 
that the Epistle to the Hebrews was written at an earlier period 
than the other Pauline Epistles, and just after he founded the 
Nazarite sect at Nazarita. On his second journey to India, he 
obtained the full Reformed Hindoo Gospels of Deva Bodhis- 
atoua which had been drawn up by Deva, and adopted at the 
Council of Asoka, by the Buddhist followers of Christos. 

These are points of information in relation to the second 
journey of Apollonius to India that are worthy of especial 
attention. The attempt of Azabelle, king of Asoka, to reform 
the Hindoo religion and weaken the arbitrary power and 
rapacity of the Buddhist priesthood, as a matter of course, 
called forth a deadly hostility on the part of the Brahman 
priesthood ; and, although Azabelle was powerful enough to 
carry his reform over the greater part of India, as the monu- 
ments still standing in various parts of that vast country show, 
yet it is known that in later years the Buddhist reformers were 
driven into Southern India and finally out of the country, as 
priests of an established religion, the last Buddhist patriarch, 
Bodhishormah, taking his departure for China in the early part 
of the Christian era. The Buddhist reformation took place 
about from 250 to 290 B. C. When Apollonius went to India in 
A. D. 45 or 46 in search of the reformed Buddhist gospels, he 
was compelled to travel into Farther India, as Damis tells us, 
to find them, on which journey, Damis says he accompanied 
him. It was there, near Singapore, at the extreme southern 
limit of Farther India that Apollonius found Iarchus, and 
through the kind offices of Phraotes, king of Taxila, obtained 
from him the reformed Hindoo Gospels, of Deva Bodhisatoua 
with which he returned to his Nazarite followers, and began 
those modifications of his original plan which led to such bitter 
opposition on the part of Apollonius of Alexandria, Phygellus 



DAMIS. 45 

and Hermogenes, which Apollonius in his letter to Timotheus, 
or Damis, refers to as follows, 2d Tim. i, 15 : 

"This thou knowest, that all they which are in Asia be 
turned away from me ; of whom are Phygellus and Hermoge- 
nes." 

The spirit of Hermogenes, in his communication, fully ex- 
plains the nature of the controversy between himself and his 
Essenian associates arid Apollonius which grew out of Apollo- 
nius's sacerdotalizing tendencies, which were considered by his 
Opponents as destructive of the communistic polity of the 
Nazarite sect. If Azabelle was a Tamil king, that was another 
reason Avhy the Brahmans, who were Aryans, and who used 
the Sanscrit tongue, sought the more determinedly to drive 
out the Tamil reformation. At all events the Tamil population 
of India, still remaining there, are to be found in Southern 
India and on the island of Ceylon. It would seem that Iarchus 
found a refuge in the jungles amid the tigers, whose numbers 
gave the name to the neighboring city of Singapore, which 
meant the City of Tigers. In that distant and last refuge of 
the reformed Buddhism of Deva Bodhisatoua from the hands 
of Iarchus, the chief of the reformed religion, Apollonius ob- 
tained the gospels which he afterward used in propagating the 
Essenian faith, and which have been since modified into what 
are called the Christian Gospels. Of these facts there can be 
no reasonable doubt. It has long been known that the Christian 
Scriptures could not possibly be what they purported to be, by 
those who sought, without prejudice, to comprehend them, but 
to find out where they originated and what they really were, 
has never been possible until these spirit testimonies in relation 
to them were given. 

What the spirit says about the reigns of the Roman emperors 
during which the most distinguished part of the labors of 
Apollonius of Tyana were performed is certainly true, for they 
extended from A. D. 33 to A. D. 98 or 99. It has never been 
known how long Damis lived or whether he survived Apollo- 
nius. He tells us he did not, but that he died ten or twelve 
years before him at Alexandria in Egypt. This accounts for 
the fact that Damis gave no account of Apollonius' s work while 
in retirement on the island of Patmos, and his subsequent 
publication of the Gospel of St John and the Apocalypse, as 
they are called, at Ephesus, where he closed his long and 
remarkable labors. 



46 ANTIQUITY UNVEILED. 

The spirit explains another point which has been lost sight 
of in the confusion of the history of the first three centuries of 
the so-called Christian era, and that is, that the Greek and 
Roman priestly followers of the God Prometheus were bitterly 
hostile to the Nazarite and Essenian propagation of the teach- 
ings and doctrines relating to the Hindoo Saviour Christos 
(Chrishna, as he has been miscalled) and not less hostile to 
Apollonius himself. They no doubt, did all they could to create 
prejudice and doubt concerning the Christosite teachings of 
that real founder of the Christian religion. It is impossible to 
now judge how far the writings of Apollonius came into the 
hands of Marcion and Lucian in their original shape ; those 
two Greek writers being none others than the St. Mark and 
St. Luke of the Synoptical gospels ; and it is equally impossible 
to know to what extent the latter altered them before they 
came into the hands of Eusebius of Csesarea and his contempo- 
raries and coadjutors of the Council of Nice. It is enough to 
know that in spite of all this modifying by the priests of 
Prometheus, and the priestly founders of the Orthodox Chris- 
tian religion, the Apollonian or Essenian Christosism is shown 
to pervade it from beginning to end, and that there is nothing 
original or true connected with it as a distinctive or original 
religion. 

We now come to the consideration of what the spirit says in 
relation to Apollonius of Tyana being the real Paul, rendered 
plain by the epistles of Paul to Timothy. Damis tells us that 
he was himself called Timotheus by the Thessalonians among 
whom he resided at the time the Epistles to Timothy were 
written. It appears that he had gone into Thessalonica years 
before as a subordinate teacher of the philosophical, theological 
and social doctrines of the Nazarites, and when Apollonius was 
sent to Rome, after his return from his second journey to India, 
that Damis, whose name had been changed to Demas, left him 
and went again to Thessalonica. It is proper to here snj that 
in reply to my question : Why were you called Timotheus by 
the Thessalonians? he replied : "In the Thessalonian dialect 
Timotheus meant the same as leader or bishop." No one can 
read the two Epistles to Timothy and not see that the person 
to whom they were addressed was one who had been the im- 
mediate pupil of the writer of them. The words addressed to 
Timothy are : " Unto Timothy, my own son in the faith." It is 



DAMIS. 47 

true that it has been represented and supposed that Timotheus 
was at Ephesus when those two letters were written, but if we 
understand the import of what the spirit said upon that point, 
this is a mistake, the result no doubt, of the purpose to conceal 
the identity of the Timotheus who was addressed by Apollo- 
nius, who was none other than his devoted disciple Damis. 
These letters to Timothy do not follow the Epistles of Paul to 
the Ephesians, as they would naturally have done if they had 
been addressed to an Essenian bishop of Ephesus. They follow 
the 2d Epistle to the Thessalonians, thus showing very strongly 
that the statement of Damis that he was the Timotheus 
addressed is substantially correct. The name Timotheus was 
therefore rather the theological rank of the person addressed 
than the given name of that person. The one circumstance that 
seems to strongly weigh against this claim of spirit Damis is, 
that in the 2d Epistle to Timothy there seems to be a manifest 
reference to Damis himself where in chapter iv, 9, 10, we read : 
"Do thy diligence to come shortly unto me. For Demas 
(manifestly Damis) has forsaken me, having loved this present 
world and is departed unto Thessalonica. " Whatever seeming 
confusion and inconsistency there may appear about this matter 
it can all be the result of the bungling alterations that are 
manifest throughout the so-called Pauline Epistles. Why 
should we not prefer to accept the testimony of this spirit who 
has given so many proofs of his personal knowledge of the 
things about which he testifies, to the untruthful versions of 
these same things, which have been produced to conceal the 
truth about them? I, at least, think it is safer to do so. 
I cannot prolong these comments, but I have adduced 
sufficient proof to show that the communication is authentic 
and substantially true. That being so, it seems certain that 
through this testimony of Damis we have been taken to the 
source of Christianity which we find to have been in India, 
and that instead of its having any relation to Jesus Christ or 
Jesus of Nazareth, it relates to the Hindoo saviour Christos ; 
and was carried in to the Roman empire by Apollonius of 
Tyana about the time when it is alleged the mission of Jesus 
Christ began. 






48 ANTIQUITY UNVEILED. 



OEVfl BOtDHlSflTOUfl. 

A Buddhist Prophet. 



"Saib, I Salute You: — In all things pertaining to the 
spirit and mortal life, experience must be the guide and reason 
the teacher. It is my duty as a spirit, being appointed by the 
higher order to come here, to tell you what I know of what are 
termed the Christian Gospels — more particularly those relating 
to what are termed Matthew, Mark, Luke and John. Right 
here I might go into a personal history of myself, in order that 
you may understand more thoroughly what I herein set forth. 
I am of a line of teachers or prophets from Buddha down. 
Whether you can obtain, through the encyclopaedias of to-day, 
the information I shall give you I cannot tell. But if you can 
obtain the Japanese Encyclopaedia of 1821, translated by Abel 
Remusat, you will be able to learn a great deal about myself. 
In the Sancrit tongue my name was Deva Bodhisatoua ; in the 
Chinese tongue my name was Phou-sa, and in the Hindoo 
tongue it was Ma-Ming. I commenced exactly as this man I am 
using to-day— a trance medium, in the Mahabarata country, and 
it was I who first taught, in India, long before the Christian 
era, the metaphysical-allegorical style claimed to have come 
from one who never existed, called Jesus of Nazareth. These 
gospels were transferred to Singapore, where they afterwards 
fell into the possession of Apollonius of Tyana. Their original 
names, in your modern tongue, would represent the four 
seasons ; but were afterward used, or misused, to typify a 
saviour of men. The originals, as understood by the Hindoos, 
were in this way. First, the preparation of the ground— the 
planting of the seed— the harvest time the gathering in— and 
the feast time or harvest home. This was what those books, 
interpreted by the aid of certain stars, in what is now termed 
the zodiac, meant. The 'Star in the East' was simply a signal 
of seeding time or planting time. Now, these mysteries were 
used by Hindoos, to show certain things occurring in the life 
of man that resembled the offices of nature, such as the infancy, 
youth, maturity and old age or death, of man. You see the 
beauty of these things when properly understood. First, the 



DEVA BODHISATOUA. 49 

stars used then as an almanac ; second, the seed time and har- 
vest, and third, their analogy to the life of man. These writings 
or gospels were given to me, first, as I have set forth in the 
beginning of this communication, by experiences in the way of 
trance ; second, by my reasoning upon them ; and third, by my 
intuitional nature coming in contact with the higher relations 
of spirit life. And here again, I must remark that in my time 
they were not original, but they were simply the reflex of 
spirits on my receptive organism. In an allegorical sense these 
writings can injure no one ; but when used by priests to gain 
power — and as they keep the key to themselves — end in enslaving 
the intellects of their fellow-men. We believed in re-incarna- 
tion ; we believed, in the language of Buddha, that, as long as 
there was a decline of virtue in the world, a good man was 
raised up to re-establish morality ; and that this man was 
either Buddha himself, or that, at his conception, he was over- 
shadowed by the holy spirit of Buddha. These epistles or 
gospels brought from India by Apollonius, were modified by 
him to suit his spiritual nature. Much of the force and sub- 
limity of language in them is lost in their translation through 
so many different tongues. As near as I can give you their 
name, they would be called, in your language, translated from 
the Hindoo, " The Code of the Initiated." There was at that 
time, in India, a sacred order, in which all persons of good 
blood — not that there is anything in caste — were to become 
pupils, and gradually go from one degree to another, similar to 
modern Freemasonry. No one was admitted as a pupil unless 
first examined to see whether he had any spiritual gifts, and 
this was tested in different ways. One of the principal tests 
was looking through a hollow tube on a piece of glass or piece 
of skin. If he discovered any sign on either, this was evidence 
of clairvoyance. Others were tested by a tube shaped like a 
horn placed to the ear. If they heard a voice, or any noise, or 
anything was photographed upon their brain, they were admit- 
ted on the ground of clairaudience. By this method we were 
always enabled to have mediums that not only preached our 
philosophy, but proved it also. I have certified to all I think 
that is necessary, and I have fulfilled my duty to the best of 
my present ability ; and if I am not mistaken, this communi- 
cation, which is launched in this humble home to-day, will 
undoubtedly be looked upon, in the future, as one of the mar- 
vels of Spiritualism, considering the source from which it 
comes. Wise spirits — not that I lay claim to wisdom — never 
enter where pride shuts them out. Humility is the best prep- 
aration any medium needs to receive the whole truth and 
nothing but the truth." 



50 ANTIQUITY UNVEILED. 

We can find no historical reference to any such person as 
Deva Bodhisatoua, Phou-sa, or Ma-Ming, and are therefore 
compelled to confine our test of its genuineness and authenticity 
to what we can learn regarding Abel Remusat, referred to in 
the communication. We take the following facts concerning 
Remusat from the Nouvelle Biographie Generale : 

" Jean-Pierre- Abel Remusat, a celebrated Orientalist, born at 
Paris, the 5th of September, 1788, died of cholera, in the same 
city, the 4th of June, 1832. The circumstances that awakened 
in him a taste which was soon to develop into a true vocation, 
were as follows : The Abbey of Tersan had united to the Abbey- 
aux-Bois a precious collection of antiquities and objects of 
curiosity, to which was joined a library composed of rare books, 
relating to the different objects of the museum. Amid these 
•amateur treasures was a Chinese pastoral poem. Abel Remusat 
being permitted to visit this collection of the Abbey of Tersan, 
from the first gave special attention to that work and deter- 
mined to give a translation of it. Animated by his tastes and 
his desire for the distinction, because it had defied the learning 
of the time, he surrounded himself with all the works, small in 
number and insufficient as they were, which treated of sinology 
or the Chinese writing. The track was rough and almost im- 
practicable in the state in which he found the undertaking ; 
but he persevered because he felt he had found the way. With- 
out neglecting his profession of medicine, he found time to 
learn the Tartar language, copied all the alphabets he could 
procure, and in a manner made a vocabulary for his own use. 
After five years of labor he published his Essay on the Chinese 
Language and Literature. In doing this he gave his attention 
particularly to the Chinese writing, the composition, origin, 
form and variety of characters. From this he pursued the art 
of reading and writing the Chinese tongue ; and finally treated 
of the influence of accentuation exercised over the phonetic 
value of words." 

This essay was followed by a work, in 1811, entitled, The 
Study of Foreign Languages Among the Chinese, which 
attracted the greatest attention. In 1813 he published his 
Uranographic Mongole and his Dissertation on the monosylla- 
bic nature commonly attributed to the Chinese language. On 
the 19th of November, 1814, he was appointed Professor of 
Chinese, in the College of France. From that time his life was 
devoted to the study of the languages of the extreme Orient. 
In 1820 he made public his Researches Concerning the Tartar 
Language, or Memoirs on different points of the Grammar and 



DEVA BODHISATOUA. 51 

Literature of the Ouigours and Thibetans. After mentioning 
several other essays and works of Remusat, the writer in the 
Nouvelle Biographie Generale says : 

11 The study of Chinese documents, both printed and in man- 
uscript, enabled the learned sinologue, to indicate to Cordier, 
according to the Japanese Encyclopaedia, the locality where 
the Calmouks collected the salts of ammonia, and to reveal the 
existence of two burning volcanoes, situated in Central Asia, 
four hundred leagues from the sea, information of which 
Humboldt, travelling in Chinese Tartary, was pleased to recog- 
nize as correct. The Japanese Encyclopaedia, is the most 
important work in relation to information concerning the state 
of the sciences, arts and occupations in China. Its entire civi- 
lization is therein described. Abel Remusat early gave a 
translation of the titles of the chapters of it, with that of an 
entire article relative to the tapir, that the imagination of the 
Chinese had transformed into a sort of fabulous animal. * * 

"Historically Abel Remusat was particularly occupied with 
the Tartar nations, and he know how to profit by the relations 
of the Chinese with them to solve many historical problems. 
Instead of making the barbarians who overrun the Roman 
Empire descend from the North he showed their oriental origin 
and the different localities of them in the countries of Asia. * 
* * The true object of the researches of Abel Remusat con- 
cerning the religions of China was Buddhism. Three memoirs 
from his pen appeared on this subject in the 'Journal des 
Savants ' of 1831. Soon after he published his translation of 
the ' Book of Rewards and Punishments,' of the popular moral 
code. His labors on the history of Buddhism are numerous. 
The discovery that he made in the Japanese Encyclopaedia of 
the list of thirty-three first patriarchs of Buddhism, with the 
date of the birth and death of the greater number among them, 
relative to the Chinese chronology, entitled him, at least 
approximately to fix the epoch of the death of Buddha, which 
would have taken place nine hundred and fifty years before 
Jesus Christ. One of the centres of Buddhism was Rotan, 
which also became a great centre of civilization. Abel Remusat 
translated the history of that city. It was at this period that 
the pentaglot dictionary, called by the author the ' Somme or 
Whole of Buddhism,' was conceived. The translation of that 
collection, undertaken by Abel Remusat and E. Bournouf, was 
only begun. The former of these savants also intended to 
translate the journeyings of the religious votaries of China, 
going on pilgrimages to visit the places consecrated by the 
Buddhistic legends. Death surprised him, so to speak, with 
pen in hand." 



52 ANTIQUITY UNVEILED. 

Such was the learned Oriental scholar to whom the Hindoo 
spirit prophet referred. Whether this Buddhistic patriarch 
either under the name of Deva Bodhisatoua, or Phou-sa, 
or Ma-Ming was found recorded in the line of patriarchs 
of Buddhism, by Remusat, in the Japanese Encyclopaedia, or 
not, we cannot tell. Should it be there, it would hardly be 
possible to doubt the authenticity of this strange, and as we 
incline to believe it, most important communication. In the 
absence of positive knowledge upon -this point we are warranted 
in giving great weight to the reference of this Buddhistic spirit 
to the Japanese Encyclopaedia, and its partial translation by 
Remusat in 1821. But most significent of all is the fact that 
Remusat in his labor of translating that noted Oriental work, 
discovered a chronological list of the names of the thirty-three 
first Buddhistic patriarchs with the time of the birth and death 
of most of them, so fully given as to determine with considerable 
certainty, that the Buddhistic religion had its origin about nine 
hundred and fifty years before the Christian era, so-called. If 
we could obtain that chronological list of the first thirty-three 
patriarchs of Buddhism, and if it should prove that Ma-Ming 
was among them, and that he was the Buddhistic patriarch 
about two hundred years before the Christian era, as the 
communication seems to imply, it would be impossible to 
doubt the genuineness and authenticity of that communication. 

We will now proceed to analyze this very remarkable com- 
munication, when the indirect evidence of its authenticity will 
become almost irresistible. The spirit tells us that he was a 
trance medium, and that under the control of spirits he wrote 
several books — that they were written in the Mahabarata 
country, which we understand to mean in that portion of India, 
where the Vedic Poem called "The Mahabarata," was com- 
posed and held as sacred — that he it was who first taught in 
the metaphysical-allegorical style, two hundred B. C. — that he 
afterwards sent the books thus written to Singapore — that 
Apollonius of Tyana two hundred and fifty years afterwards 
found them in that centre of Buddhism — that .Apollonius bore 
them away with him, making such alterations in them as 
better suited his spiritual philosophy — that they were originally 
used to typify the four seasons, caused by the annual revolution 
of the earth around the sun, but that they were used, or mis- 
used to typify a Saviour of men — that as understood by the 



DEVA BODHISATOUA. 53 

Hindoo priesthood they implied the time for preparing the 
ground, planting the seed, the harvest and gathering in time, 
and the feasting time or harvest home — that those books were 
interpreted by the successive appearance of the Stars of the 
Zodiac, " the Star in the East," simply being the signal of 
seeding or planting time — that these books were also used by 
the Hindoo priests to show certain things in the life of man 
that resembled the offices of nature — that stars were used by 
them as an almanac, as a rural calendar, and as relating to the 
life of man — and he might have added a fourth use of them as 
relating to the atmospheric or meteoric changes of the four 
seasons. 

No one who has given any attention to the subject of the 
Brahminical, Buddhistic, Zoroastrian, Egyptian, Grecian, and 
Roman religions, which all preceded the so-called Christian 
religion, can doubt or question the fact that they were one and 
all based upon the annual revolution of the earth around the 
sun, and the natural changes which were thus produced on the 
earth, and which especially affected the comforts, interests and 
happiness, or the misery, misfortunes and calamities of the 
human race. Such were the religions and philosophies, every- 
where met with by Apollonius of Tyana, in his long and active 
journeyings throughout the then civilized world. That the 
books obtained by him at Singapore, India, were of that nature, 
cannot be reasonably questioned. 

Those Buddhistic books were afterwards written, as has been 
alleged by the spirit of Ulphilas, bishop of the Goths, and 
Apollonius himself, in the Hebraic-Samaritan tongue ; the 
written language of his native country. They were afterwards 
copied by Hegessippus in the same tongue, and from the copy 
of Hegessippus, Ulphilas made his translation into the Gothic 
tongue. This Gothic bible of Ulphilas is sufficiently extant 
to-day in the Codex Argenteus to show that it is identical with 
the canonical books of the New Testament. We have thus a 
direct connection between the Gothic bible of Ulphilas and the 
Hindoo writings brought from India by Apollonius. This 
singularly disclosed transmission of Hindoo theology to Europe 
seems to be fully confirmed by the otherwise meaningless deco- 
rations of Christian churches, and the ceremonial mummeries 
of the Christian hierarchies, which are identical with the deco- 
rations of the caves and temples of India, and the feasts and 



54 ANTIQUITY UNVEILED. 

fasts and ceremonies observed and enforced by the Brahmanical 
and Buddhistic Hindoo priesthoods. 

Now it is a positive fact, especially noted by the learned 
Charles Francis Dupuis in his great work, ' ' The History of All 
Systems of Worship," that upon the door of the main entrance 
to the Church of Notre Dame, at Paris, dedicated to the 
worship of Mary the alleged mother of Jesus Christ, are 
delineated in basso-relievo, our series of ideas, alluded to by the 
spirit purporting to be Ma-Ming. They consist first of a series 
of twelve panels arranged around the outer margin of the door, 
corresponding with the signs of the Zodiac, arranged in groups 
of three, each corresponding with the four seasons. The panels 
of eleven of those signs contain each the respective symbol 
representing it, to wit : Aries, Taurus, Gemini, Cancer, Leo, 
etc. But in the square corresponding with Virgo or the Celes- 
tial or Zodiacal Virgin, the symbol, a young woman, is absent, 
and in its place is a figure of the sculptor himself, at his work. 
The Virgin of the Zodiac which should have occupied that 
panel, is placed in the large central panel of the door, holding 
in her arms an infant effigy or representation of the new born 
Sun, which, according to all the so-called heathen systems of 
religion was supposed to be born of the zodiacal Virgin, at 
midnight, at the winter solstice, an event which Christians 
celebrate, in concert with the heathens of every hue, or condi- 
tion of savagery or civilization, at that precise hour. The 
church of Notre Dame or " Our Lady," stands on the site of a 
sacred grove of the ancient Gallic Druids, consecrated to the 
mother goddess of the northern nations ; afterward appropri- 
ated by the Roman conquerors of Gaul as the site of a temple 
consecrated to Venus, the Roman goddess of love and beauty, 
and now consecrated to Mary, the Christian successor of the 
same zodiacal virgin mother of the Sun. On the same door of 
this noted Christian church is another series of panels, in which 
are arranged figures of men, denoting the different stages of 
each individual life on earth, the dress and garments of which 
denote the changes of the temperature of the seasons. On the 
same door is still another series of figures showing the various 
rural occupations of the year. Similar devices, says Dupuis, 
ornament the doors of the church of St. Denis, also in Paris, 
showing beyond all question that the Christian religion is 
nothing more than the same old theological Monsieur Tonson 



DEVA BODHISATOUA. 55 

of heathendom come again in a Christian garb. In view of 
such facts as these, who can doubt the pagan origin and nature 
of the Christian religion? We feel sure, as these spirit revela- 
tions are continued, that every possible doubt as to this point 
will be done away with. 

What this Hindoo spirit says as to the incarnation of the 
Deity, the mediumistic character of the Buddhistic priesthood 
— their methods of selecting their priests and teachers — the 
spiritual origin of their religion and sacred writings, and 
indeed, all that he says, is worthy of the deepest consideration 
of all who desire to know the truth, the whole truth, and 
nothing but the truth, concerning the mutual relations of the 
world of mortals and the world of spirits. If they will give it 
this consideration, they will wonder more and more how such 
important information is given through the mediumship of an 
unlearned man ; and why it has been so long withheld. We 
confess our own amazement as we proceed in our researches, at 
the prospective store of knowledge that is soon to be poured, in 
one unbroken flood upon the minds of thoughtful and intelligent 
people. 

[Mr. Roberts in the above comments states that he was 
unable to find any historical reference to Bodhisatoua, and 
therefore was compelled to depend upon the works of Abel 
Remusat for corroboration of the identity of this spirit. Just 
as the manuscript was being put into type, the most valuable 
information came to hand from an unldoked for 'source, which 
proved to be the much sought after line of patriarchs spoken of 
in the communication. In this we find that what Bodhisatoua 
says is absolutely correct, and that he did live at the time 
stated, did transfer the gospels, etc. We regard it as a most 
significant fact that just at this time, we should be able to refer 
our readers to the work of Abel Remusat, entitled ' 'Melanges 
Asiatiques, ' ' from which the following is translated. — Compiler. ] 

"The eleventh of the line of patriarchs was Founayche, who 
was succeeded by Ma-Ming or the celebrated Phou-sa, his name 
in Sanscrit was Deva Bodhisatoua. This one who was of the 
order of the incarnate divinities coming immediately after 
Buddha has given into the whole class of gods of the second 
order, the different names that he has received in the lan- 
guages of the various Buddhistic people. The Hindoos calls 
him Bodhisatoua, which signifies sensitive intelligence, the 
Tibetians have changed his name into Djangtchhoub or 



56 ANTIQUITY UNVEILED. 

Djangtchhoubsemspah. The Chinese have abbreviated it into 
Phou-sa, which by a very ridiculous misunderstanding, some 
Chinese idolaters, and following them many missionaries have 
given him the name of Goddess of Porcelain, they have lavished 
most honorable titles on him, such as most intelligent, most 
victorious, omnipotent, most holy son of Bouddha, born of his 
mouth. We do not have at present to seek the allegorical 
sense of all these names, but it is very important to determine 
the age of the historical personage to whom they attributed 
them, for Bodhisatoua seems to have been one of the reformers 
to whom the Buddhist philosophy is most indebted. Georgi 
has given vent to a crowd of conjectures upon this subject, he 
takes Bodhisatoua for Somonakodom or Bouddha, and besides 
for a celebrated religious person in China in the 4th century 
after our era under the name of Fo-thou-tchhing, and even for 
Scythianus or Manes. By reason of this error he makes him 
live in the 3d century of our era. I must confess that Chinese 
authors themselves differ upon the epoch of this celebrated 
man, some make him live three hundred years after Bouddha 
others make six hundred years interval, other still eight hun- 
dred years interval, but the Book of Mahaya whence is 
borrowed the succession of the Patriarchs, cuts this difficulty, 
since it makes Bodhisatoua die in the thirty-seventh year of 
Hian-Wang, 332 before J. C. , or 618 years after the death of 
Chaikia-Mouni. He was born in the kingdom of Po-lo-nai, and 
had received from Founayche the deposit of the doctrine which 
he transmitted to the thirteenth Patriarch named Kabimara ; 
this one travelled in the west part of Indies and delivered his 
body to the flames in the forty-first year of Nan-Wang, 274 
before J. C." 

[Our readers will notice that the spirit of Bodhisatoua says 
he received the gospels, which afterward laid the foundation of 
the Christian religion, from spirit sources, he being a trance 
medium. The translation of Remusat claims, however, that he 
received them from his predecessor, Founayche. This evident 
contradiction is easily accounted for, as it is not likely that 
after taking so much trouble to suppress all evidence of the real 
origin of the Christian gospels, that an attempt would not be 
made to mislead in this direction. The great wonder is that at 
this late day, so much evidence can be obtained, which only 
shows, that at some point in their calculations, a misstep was 
made and that this evidence was overlooked, which makes it 
possible that in this the nineteenth century the true facts may 
be brought to light. The manner in which this last informa- 



PLOTINUS. 57 

tion was obtained is of itself, strong testimony, to the fact that 
though truth may be suppressed for a time, it cannot be so 
crushed that it will not come uppermost at last. Our readers 
will do well to carefully study this communication, as it will 
shed more light upon the supposed divine origin of the Christian 
gospels than any other information extant, proving that the 
priesthood after obtaining them changed them to suit their 
own views and purposes, thus perverting the truth to the 
detriment of all mankind. — Compiler.] 



PliOTHSlUS. 

The Neo-Platonist. 



11 Ours is a War for Truth : — As it was with me in the 
mortal form, so it is now with me in the spirit. While you 
fight with benighted souls in the mortal form, I am fighting 
with the deluded millions in spirit. The school to which I 
belonged is known to you moderns as the Neo-Platonic ; by us 
it was called the Eclectic. The founder of this school was 
Ammonius the Peripatetic ; but the person who really furnished 
the materials for this school was Apollonius of Tyana ; and all 
the ideas that this school ever gave forth under Potamon, 
Ammonius Saccas and myself, were gathered from the originals 
of the school of that famous Hindoo, known to us by his 
Sanscrit name of Deva Bodhisatoua. His writings were the 
foundation, combined with some Platonic writings, which form 
the whole of what the Eclectic school taught. In the first 
place, the whole history of Jesus of Nazareth, so-called, was 
started by that Hindoo representing the life of Buddha, and 
afterward taught by Apollonius of Tyana. In my mortal life 
I was a particular friend of the Emperor Gallienus. I had 
frequent conversations with those who claimed to know any- 
thing of this Jesus, and proved to them so conclusively that 
Apollonius was the real Jesus, that my works were destroyed 
by the Christians ; and the next spirit that communicates after 
me, shall be the one to tell you when and where they were 
destroyed. This pope comes here by the force of my medium- 
istic power. I acted in precisely the same capacity to the 
Emperor Gallienus that Apollonius did to Vespasian, that is, I 
was his oracle. I obtained almost all your modern physical 
phenomena. I had independent writing on copper plates, 



58 ANTIQUITY UNVEILED. 

which were closed and sealed together, and the writing was 
produced on the inside of those plates. I also taught in my 
own house on two days of the week while in trance or an 
ecstatic state. It is by the mediumistic power of us so-called 
heathens, that the Christian interpolators and destroyers of 
other men's good works are compelled to come back here and 
confess their rascality. Fight them faithfully on your side, my 
good brother, and you will find that one Plotinus will ever 
help you when he can. I have exhausted the time allotted me 
for this sitting. Good-bye." 

[For the historical record of Plotinus, we refer the reader to 
the Encyclopaedia Britannica, also Nouvelle Biographie Gen- 
erale. — Compiler.] 

We have found enough evidence- in the works referred to 
•above to show that Plotinus was beyond all question a medium ; 
and no one Avill deny that he was the first Neo-Platonic Eclectic 
author of whose writings we have any trace. It is the spirit 
of this truly great and good man who comes back to testify to 
facts regarding the Christian Scriptures and religion, which 
absolutely confirms the spirit testimony of Ulphilas, Apollonius 
of Tyana, Vespasian, Deva Bodhisatoua, Felix, Ignatius, 
Gregory, Hegessippus and many others ; that the original 
source of all that is called Christianity was the Scriptures of 
Buddhism, introduced into Western Asia, Europe and Africa, 
by Apollonins of Tyana, afterward modified by Amonius the 
Peripatetic, Potamon, Amonius Saccas, and Plotinus himself. 
Thus do the facts accumulate that must render as clear 
as the noonday sun that Christianity is a monstrous fraud 
and delusion, that has desolated the earth and filled the 
spirit world with demons. The reader may imagine with 
what curiosity we awaited the next control, that was to 
show the power of Plotinus, the spirit medium, to compel a 
Christian pope to disclose the most important secrets of his 
church. Reader, we are about to bring to your notice facts that 
must prove beyond all question, not only the authenticity and 
truthfulness of these astounding communications, but also the 
wonderful attributes of the medium through whom they are 
given. Read attentively the facts that we are about to lay 
before you, and doubt if you can that high and beneficent 
spirits are behind the revelations of truth being made through 
him and recorded and published by ourself. The communica- 
tion referred to was from the spirit of Pope Gregory. 

/ 



POPE GREGORY. 59 



POPE G^EGOHV VII. 

By Whose Order the Library of the Palatine Apollo 
Was Destroyed in the 11th Century. 



11 Good Day : — I come here by force, as the preceding speaker 
(the spirit of Plotinus) told you ; and what is worse, I am forced 
to tell you exactly what I did, when here in the mortal form. 
When living on earth I was known as Pope Gregory, and what 
I am here for to-day is to own to the destruction of the Library 
of the Palatine Apollo, which contained the whole of the 
writings of the School of Alexandria from the days of Potamon 
to the days of one Maximus. And what was my excuse for its 
destruction ? Beligious bigotry. I made the excuse for it, that 
I did not want the clergy to have their minds diverted from 
their holy work by studying heathen literature. But the real 
cause of my action in that matter was, that there were recorded 
in that library all the facts that would prove that no such 
person as Jesus of Nazareth ever existed ; and therefore, feeling 
the weakness and insecurity of my position, I did all I could to 
strengthen it, by letting as few as possible know what the real 
contents of that library were. I am here also to state that there 
is a power — a band of spirits now occupying a position that 
enables them, when they want a man to return here and atone 
for the wrongs he has done during his mortal life, to force him 
to come back and communicate the truth. By the force of truth 
itself, he is compelled to come back and acknowledge his 
wrongs. It is the same with spirits as with mortals ; they love 
power and hate opposition as much there as they did here. 
That is all I have to say." 

Consult Chambers' Encyclopaedia for sketch of Pope Gregory. 

When I was told by this spirit, through the lips of the 
medium, that he had destroyed the library of the Palatine 
Apollo, which contained the whole of the writings of the Alex- 
andrian (or Neo-Platonic) school, from the days of Potamon to 
the days of one Maximus ; or, in other words, from the early 
part of the first to the middle of the fourth century, I wondered 
whether it could be true ; for it seemed to me that no man 
possessed of the learning which such a library was said to 
contain, could have been so lost to every sense of moral princi- 



60 ANTIQUITY UNVEILED. 

pie, as to be guilty of such a cruel, heartless destruction of 
invaluable literature. When I came to seek for light upon this 
point I was surprised to find that there was no historical 
reference to the fate of the Palatine Apollo Library, and indeed 
no historical reference in many scores of works to such a library, 
subsequent to the reign of Julian the Apostate (so-called by 
Christians) in the fourth century. I found references to the 
fact that the Emperor Augustus had erected a temple to Apollo 
on the Palatine Hill in Rome, and had founded a library in 
connection with it. This temple was burned in the reign of 
the Emperor Julian, on the same night that the Temple of 
Apollo at Daphne, near Antioch, was burned. It was further 
stated that it was with the greatest difficulty that the Sibyline 
books were saved. Whether the library shared the fate of the 
temple was not stated. I infer however that it was not burned 
at that time, but existed until it was destroyed by the order of 
Pope Gregory. 

[It seems to be a disputed question among writers as to 
whether Gregory I, or Gregory VII, ordered the destruction of 
the library Palatine Apollo. It is well known, however, that 
this library was wholly or partially destroyed several times. It 
is possible, in fact probable, that both of these Popes caused its 
destruction in the time of their various reigns, and this may be 
the solution of the much discussed question, which arises from 
the fact that John of Salisbury is the only authority for the 
statement that the Palatine Apollo library was destroyed by 
the order of Gregory, and cites his proclamation to that efiect 
in his work, " The Policraticus." Who was John of Salisbury? 
A historian who was the private secretary of the Archbishop of 
Canterbury, and through him ambassador to the Papal See, 
which very fact gave him opportunities to obtain knowledge, 
the nature of which is not to be carelessly estimated in consid- 
ering his works, which even to-day, are regarded invaluable. 
Men like Gregory I, and Gregory VII, whose whole lives were 
given to perpetuating the power of their church, would 
certainly not stop at the burning of a library to accomplish their 
object. Therefore, whether Gregory I, or Gregory VII, caused 
the destruction of the valuable library in question, the facts 
which come down to us show that it was destroyed in the 
interests of the so-called Christian church. — Compiler.] 



EUTHALIUS. 61 



EUTHAIiIXJS. 

A Greek Theologian. 



"Good Evening, Sir: — My name was Euthalius of Alex- 
andria. I lived in the fifth century and was a commentator on 
the Pauline Epistles. Those epistles are those which were 
brought from India by Apollonius, and obtained by the latter 
through King Phraotes of Taxilla. The Gospel according to 
Matthew is not original, but is of Armenian origin. The Gospel 
according St. Mark, was left by Apollonius with the Thessalon- 
ians according to the text of the epistle to them. The Gospel 
according to St. Luke is but a modified version of the legend of 
Prometheus Bound as rendered by Lucian and Marcion at 
Rome. The Gospel according to St. John was written by 
Apollonius of Tyana toward the later part of his life, when he 
was an old man, on .the island of Patmos, where he retired to 
end his days, in isolation from the human race. That gospel is 
a blending with what the inspired seer hoped for, and the 
knowledge which he feared to impart in such terms as unedu- 
cated mortals could understand. The Acts of the Apostles 
relate the doings of Apollonius and his disciples, and this was 
fully understood by the Gnostics and Neo-Platonists up to the 
time of Eusebius of Caesarea. Ammonius Saccas, Plotinus, and 
their followers, were Gymnosophists, Gnostics and JNeo-Platon- 
ists combined. They had no idea nor intention of promulgating 
anything but what they regarded as truth. Truer or better 
men than were Ammonius and Plotinus never lived. This was 
made plain to me by the study of their writings. Apollonius, 
Ammonius and Plotinus were the purest and best of men, and 
their only desire was to elevate the human race. Their teach- 
ings had relation to the Brahmanical and Buddhistic canonical 
narratives concerning the Indian Saviour Krishna. I now see 
an ethereal spirit of light which appears behind and over you 
[These words were addressed to us.] who says he is Krishna, 
of whom the story of his divine origin, persecution by the 
tyrant Kansa, and miraculous performances were exaggerations; 
and that his sole work was that of a moral reformer, and his 
only object to make the people of his country happy. For 



62 ANTIQUITY UNVEILED. 

these services he was worshipped, and regarded as an incarnation 
of Brahma, or the spirit of the universe. He shows me the 
figure three repeated four times, by which I understand him to 
imply that he was born 3333 B. C , in India, at the foot of a 
mountain near Mathura on the Junna. [We remarked we had 
always supposed Krishna to have been a myth.] No, he was a 
man, and the original of all the world's modern Saviours. The 
canonical epistles as far as I knew anything about them, were 
all derived from the writings of Apollonius of Tyana, who, to 
conceal that fact, has been called Paul or Paulus. The names 
of James, Peter, John, and Jude, were attached to the other 
epistles sent to communities too insignificant to be mentioned. 
All these teachings were appropriated, either successfully or 
unsuccessfully, by Eusebius of Csesarea, to make good his 
theological Christian scheme. But, he failing in his purpose to 
some extent, and I seeing that it was a grand opportunity for 
me to gain renown, acknowledged their authority and set about 
establishing what Eusebius had failed to prove true regarding 
them from his standpoint. I put these Indian writings of 
Apollonius into my own shape and eliminated from them every 
mention of Apollonius or Krishna, and substituted therefor 
Paul, and the Christ idea. This work of Eusebius and myself 
became the better assured in proportion as the original writings 
and the traces of them became destroyed. What I have told 
you is the truth." 

We refer to account of Euthalius, to Nouvelle Biographie 
Generale. 

According to the spirit statement of Euthalius, it is very 
certain that the Gospels of Matthew and John were both the 
production of Apollonius of Tyana. The former written at an 
early period of his career, and closely in accordance with the 
Gymnosophic theology or philosophy ; and the latter near the 
close of his life after he had matured his theological conceptions. 
There is no doubt that the theological and philosophical views 
of Apollonius underwent very material modifications as he 
advanced in his realization of the spiritual department of 
natural forces and causes, and hence the spiritual nature of the 
later gospel as compared with the crude, and less spiritually 
developed characteristics of the first or original gospel of his 
adoption. There is a singular analogy between the name of 
Apollonius and John. They are both designations of the Light 
that lighteth all men coming into the world, the Sun. The 
sun among the Greeks was alike designated Apollo and Ion ; 
Ion the Greek name of the sun etymologically speaking, 



EUTHALIUS. 63 

"I" the one, and "on" the being — the one being. Eusebius and 
his successors who have labored so hard to deprive Apollonius 
of the credit of his theological labors, have substituted Ion or 
John for Apollonius. In view of all the facts we are led to 
credit the spirit statement of Euthalius, and to accept his 
statement that Apollonius wrote the Gospel of St. John, as it 
is called, on the Island of Patmos, where he also under spirit 
control wrote the Revelations. 

The spirit of Euthalius tells us that the Acts of the Apostles 
relate the doings of Apollonius and his disciples, and that this 
was fully understood by the Gnostics and Neo-Platonists, up to 
the time of Eusebius, A. D. 325 to 350. This is undoubtedly 
the fact, since Saul of Tarsus or St. Paul was no other individ- 
ual than Apollonius of Tyana himself. Ammonius Saccas, 
Plotinus and Porphyry were undoubtedly Gnostic followers of 
Apollonius, and all were what Euthalius testifies they were, as 
good and pure men as ever lived. It is almost certain, that 
the divine incarnation in Apollonius's system of philosophy 
and theology, was Krishna of the Hindoo theologies called 
Kristos in the Greek language and known in the various 
other languages by still other titles, as will be found in other 
communications. 

The spirit says that the canonical Epistles, so far as he knew 
anything about them, were all derived from the writings of 
Apollonius of Tyana ; and that to conceal their real authorship 
Eusebius attributed them to Paul or Paulus, which was but a 
modification of Pol, the abbreviated name of Apollonius. 
Euthalius tells us that Eusebius did not perfectly succeed in 
robbing Apollonius of the credit of his labors, and that he, 
Euthalius, completed that work. In view of the facts that 
Euthalius is acknowledged to have broken the Epistles, canon- 
ical and Catholic, and the Acts of the Apostles into chapters 
and verses, in order to add to the contents of the chapters, and 
as it is also admitted historically, on the testimony of Euthalius 
himself, that he collated them with the copies in the library of 
Eusebius Pamphilus at Csesarea, there can be no doubt he was 
fully acquainted with the alterations that had been made from 
the originals by Eusebius. Indeed, he tells us that the Indian 
writings of Apollonius were at that time in the Pamphilian 
library at Csesarea, and that he modified them to suit himself, 
and eliminated from them the names of Apollonius and 
Krishna, and substituted therefor Paul and the Christ idea. 



64 ANTIQUITY UNVEILED. 



POTJUVrOfi. 

The Great Alexandrian Reformer. 



' ' Sir : — There has never been a religious idea promulgated 
on earth in latter times, that has not had its counterpart in 
more ancient religious systems. The principal quarrels of the 
Christian church have been over the doctrines of the Trinity, 
or the effort to make three out of one. This has been the 
occasion of a vast amount of bloodshed. In my day I tried to 
reconcile these credal ideas of all religious systems, and to amal- 
gamate them together ; but the same difficulties met my efforts 
that meet yours to-day. Ecclesiastics have but one means to 
keep their hold upon the people, and that is the encouragement 
of ignorance and bigotry. Wrest these from them and their 
power is gone. For trying to regenerate old ideas — for trying 
to make a better system or a more systematic religion, I was 
met by curses, and I ended my life in exile. I was banished 
because I tried to purify the then existing religious systems. 
But you have a far better day to work in, because you have the 
aid of the greatest art of modern times, namely, the art of 
printing, and you can scatter truth all over the land. Keep on 
with your work and although you may be persecuted there is 
one thing they cannot do — they cannot banish you nor take 
your life at this day. All the good you moderns enjoy has been 
the work of men who were infidels to the prevailing creeds 
and beliefs of their time. And in conclusion, I want to say a 
few words on the absolute proofs of spirit existence. We dare 
not as spirits give the masses of the present day absolute proofs 
of spirit-life, for should we do so they would not perform their 
mission here. Once in possession of the absolute proof of the 
after-life you would find this people becoming a nation of 
suicides. First they must understand the true duties of mortal 
existence before they can safely receive the absolute proofs of 
spirit existence. I am Potamon." 

On receiving the above communication, and having no 
knowledge ourself of who Potamon was, we concluded to look 
the matter up. With the exception of a four-line mention of 
him, in the American Encyclopaedia, we could find nothing 



POTAMON. 65 

concerning him in either of the English or American Encyclo- 
paedias or Biographical Dictionaries. After a protracted search 
we found the following reference to this great Religious Re- 
former in the Nouvelle Biographie Generale, published in 
Paris in 1862, of which we give our translation : 

11 Potamon, a Greek philosopher of the Alexandrian school, 
was born at Alexandria and lived in the third century of the 
Christian era. It is true that, according to Suidas, who speaks 
of Airesis and Potamon, this philosopher should have been 
contemporaneous with the Emperor Octavius-Augustus, but 
Porphyry, in his life of Plotinus, (c. 9.), said positively that 
Potamon, according to his understanding, treated of a new 
philosophy of which he laid the foundation. Now Plotinus 
was born about A. D. 250, and died at the age of sixty-five, and 
evidently lived in the third century of our era. The same 
ought to be the case with Potamon. Now what was this new 
philosophy of which Porphyry speaks, and of which he repre- 
sents Potamon as the founder, according to those descriptions 
of Plotinus ? It is found contained in two works, one of which 
was a commentary on the "Timeus" of Plato, and the other, 
U A Treatise" on first principles. Of these treatises there re- 
mains absolutely nothing ; but we know something of the 
second from a passage of Diogenes Laertius in the introduction 
of his book "On the Lives and Doctrines of Illustrious Philoso- 
phers." 'It is but a short time,' said this biographer, 'since an 
Eclectic school was instituted by Potamon of Alexandria, 
which selected from the doctrines of all the different sects. 
Two things,' Potamon explained, 'are necessary to discern 
truth : on one part, the principle that judges, that is to say, 
reason ; on the other, the exact representation of the objects of 
our judgment. As to the principles of things he recognized 
four — matter, quality, action and place ; in other words, of 
what and by whom a thing is made, how it is made, and 
where it is made. He established as the aim to which all ought 
to tend, a perfectly virtuous life, without excluding at all times 
the needs of the body nor those things external to it. ' The results 
of this passage from Diogenes Laertius, combined with the 
testimony of Porphyry, are, first, that Potanion was the founder 
of the Eclectic school, and that, probably, this school owes its 
name to him ; second, that he adopted the Peripatetic doctrine 
relative to the principles of things ; and third, that in ethics he 
had attempted a kind of conciliation between Stoicism and 
Epicureanism.— C. Mallet." 

In the light of the foregoing spirit communication, it would 
seem that Suidas was right as to the time in which Potanion 



66 ANTIQUITY UNVEILED. 

lived and taught Eclecticism, and that Porphyry, and M. 
Mallet, the French author, were wrong. Potamon undoubtedly 
lived and taught under the Roman Emperor Octavius- Augustus 
at Alexandria, and not in the third century, as erroneously 
claimed by M. Mallet, on the authority of Porphyry. It would 
seem also to settle the question as to the disputed age in which 
Diogenes Laertius lived and wrote. Speaking of the latter, M. 
Aube says : ' ' We know absolutely nothing of the life of Dioge- 
nes Laertius. It can hardly be affirmed that he was born at 
Laertia, a city of Cilicia ; in what year is unknown. We are 
reduced to conjectures as to the epoch in which he lived ; and 
on this point critics have ^widely differed. Some, by an evident 
confusion, made him live under the reign of Augustus ; others, 
in the time of Constantine." Now, as Diogenes Laertius said, 
in writing of Potamon, that the latter had a short time before 
established a new school of philosophy, it becomes almost cer- 
tain that Diogenes was contemporaneous with Potamon, and 
that they both lived and wrote under the reign of the Roman 
Emperor Augustus, at or about the time when it is said that 
Jesus Christ lived and taught on earth. Is it not a most signifi- 
cant fact that so little is now known of those two great Eclectic 
authors, while their teachings and writings have been surrepti- 
tiously appropriated by the Christian priesthood and attributed 
to the fictitious man-god Jesus ? In view of the importance 
that we attach to the spirit return of Potamon, we cannot re- 
frain from laying before our readers, the following translation 
of a passage from M. Aube's sketch of the life of this great 
author : 

" The work of Diogenes Laertius has for its title, 'Lives and 
Opinions of the Most Illustrious Philosophers.' It comprises 
ten books, with a preface, which contains some general consid- 
erations on the origin of philosophy, the division of the schools, 
and the different parties among philosophers. Diogenes com- 
mences by opposing the opinion of those who place the cradle 
of philosophy in the East. Grecian philosophy, according to 
him, was autochthonous (native to Greece). The first period 
comprises the seven sages. The second, which is the age of 
development and maturity, commenced with Anaximander 
and Pythagoras and ended with Chrysippus and Epicurus. It 
is embraced entirely in two schools; the Ionian school, of 
which Anaximander, the disciple of Thales, is the chief and 
Chrysippus was the last representative ; and the Italian school, 
of which Pythagoras is the father, and which became extinct 



POTAMON. 67 

with Epicurus. Such was the plan of Diogenes as set forth in 
the preface to his work. It cannot be denied that this plan was 
extremely simple, but at the same time we cannot but be aston- 
ished that this historian made, so readily, an abstract of the 
most perceptible differences which distinguished the various 
philosophical doctrines ; and that he mingled thus arbitrarily 
the most opposite schools of philosophy." 

It will be seen from that extract from Diogenes' writings that 
as a historian he was governed by the Eclectic philosophy and 
sought to co-operate with his contemporary Potamon in pro- 
moting harmony among the rival religious partisans of their 
epoch. It is a sad outcome of their benevolent efforts that the 
Christian priesthood, who sought to turn their beneficent labors 
to their personal advantage, should have succeeded in conceal- 
ing from their fellow-men the true source of their stolen and 
corrupted Eclectic treatises. The reason why Diogenes Laertius 
had so little to say about his contemporary, the greatest of all 
reformers, Potamon, is rendered very evident from the state- 
ment made in his communication, or the communication con- 
cerning him, that he was banished for his efforts to bring a 
religion of peace to his fellow-men. We would have the reader 
to remark, especially, that the communicating spirit has 
nothing to say about Potamon as the founder of a school of 
philosophy, but expressly claims that he sought to reconcile 
the varying credal ideas of all religions. For this humane and 
benevolent effort he incurred the united animosity of the pre- 
vailing religious sects of his country ; for which he was banished 
and died in exile. The parallel which, as a spirit, he draws 
between his own experience and that which he reminds us we 
are passing through, is not the least significant feature of that 
communication. 

Time and space will not now admit of a more extended pre- 
sentation of the incidents connected with the receipt of that 
communication. We will, therefore, point out a few things in 
connection with it, that seem to us of pregnant importance. 
There can be little, if any, reasonable doubt, that Potamon 
lived at the very time when it is said Jesus lived — that he sought 
to institute, as the communication says, "A better system, or a 
more systematic religion," — that although the writings of all 
the other founders of religious systems in Greece and at Alex- 
andria, have been preserved and brought down to our time, 
with the exception of the brief reference to him and writings, 



68 ANTIQUITY UNVEILED. 

by his contemporary Diogenes Laertius, there is not an authen- 
tic trace of his writings preserved — that he was an illustrious 
philosopher and worthy to rank with the founders of the other 
great Grecian schools, in the estimation of the Eclectic biogra- 
pher Diogenes — that the latter should have ventured to say so 
little concerning Potamon and his writings, or if he said more 
than has come down to us, that what he did say was suppressed 
by those who sought to rob this great religious reformer of the 
credit of his beneficent labors — that his teachings were con- 
demned by the more powerful of the great rival religious sects 
or schools of philosophy, as they were called, tbat then pre- 
vailed — that, as the communication says, he was banished for 
his attempt to reconcile the contradictory creeds and dogmas 
©f the various religious systems of his day and died in exile — 
that the original writings from which those of the present New 
Testament, as it is called, were derived, were in the Greek 
language — that they are conceded to have been obtained from 
Alexandria, the native city of Potamon and the scene _of his 
great attempt to reform the prevailing religious systems of his 
time — that the ChristianFathers, so-called, should have utterly 
ignored Potamon, the great founder of the religious system that 
they appropriated and attributed falsely to God, in order that 
they might the more readily and thoroughly rule over their 
ignorant and too confiding fellow-beings — all these and many 
other facts point most strongly, if not positively, to the conclu- 
sion that Potamon, a great-souled, learned and benevolent 
Greek, was the true author of the religious system which, no 
doubt greatly modified and altered to suit the interests of 
ambitious and tyrannical priests, has come down to us, as the 
work of Jesus Christ. 

But by far the most significant fact of all is the labored efforts 
of modern Christian sectaries and writers to show that Pota- 
mon did not found his Eclectic system of religion until the 
third century, and not at the very epoch at which it was said 
Jesus Christ lived and taught, as Suidas stated when he said 
' ' Potamon should have been contemporaneous with the Em- 
peror Octavius- Augustus." It is equally significant that the 
same efforts have been put forth to make it appear that Dioge- 
nes Laertius did not live and write his biographical work " On 
the Lives and Doctrines of Illustrious Philosophers" until 
the third century or later ; the latter having, as before men- 



POTAMON. 69 

tioned, said, in speaking of Potamon, u It is but a short time 
since an Eclectic school was instituted by Potamon of Alexan- 
dria, which chose from the doctrines among the different 
sects." The Christian plagiarists could not afford to have it 
known that the author whose writings they were stealing, 
lived at the very time when they pretended that their fictitious 
man-god lived. It is amazing that so monstrous and manifest 
a priestly fraud, as is the pretence that Jesus Christ was the 
author of the contents of the New Testament should have re- 
mained so long concealed. But for the fact that Potamon, the 
Grecian sage and reformer, at last found the means, through a 
poor, persecuted, and uneducated medium, to return after 
nearly nineteen hundred years and assert his place in the history 
of literature and learning, the great mysterious secret of the 
real origin of the Christian religion would have remained with 
the Catholic priesthood, the only Christian priesthood, in 
existence. The Protestant clergy of the various dissenting 
sects know nothing whatever of the religious system about 
which they claim to know so much and at the same time con- 
fess they know so little. Question them about what they preach 
for positive truth and they will tell you that it is all mystery — 
mystery — mystery. 

How far the religious doctrines and practices selected by 
Potamon from all the prevailing religions of his day, have been 
retained by his Christian plagiarists may never be fully known, 
but that the latter have copied them largely seems very obvious. 
It is a conceded fact that The Gospels According to St. Matthew, 
St. Mark, St. Luke and St. John, as well as the Acts of the 
Apostles, are but modified versions of some older writing or 
writings, the author or authors of which had been most unac- 
countably concealed. It has not been pretended that Jesus 
Christ ever wrote a line of the contents of the New Testament, 
nor can it be seriously pretended that such a founder of a new 
religion lived at the time the Christian writers assign as the 
epoch of his earthly career ; if it be once established that Diog- 
enes Laertius lived and wrote during the reign of the Emperor 
Augustus, as we are ready to show was the fact against the 
world. 

M. Aube has fully testified to the unprejudiced manner in 
which Diogenes has presented the doctrinal tenets and creeds 
of the prevailing religious sects of that early age, and there 



70 ANTIQUITY UNVEILED. 

cannot be a doubt that had any such founder of a religion, such 
as Jesus is represented to have been, lived and taught the""doc- 
trines attributed to him, Diogenes Laertius would have inclu- 
ded him in his biographical list of illustrious philosophers. 

Even Suidas, the Greek lexicographer, who stated that 
Diogenes Laertius, "should have been contemporaneous with 
the Emperor Octavius- Augustus," has shared the same fate as 
befel Potamon and Diogenes, at the hands of the Christian 
priesthood who, prior to the discovery of the art of printing, 
for fourteen hundred years monopolized the learning of the 
world. Some Christian authors have sought to make it appear 
that no such person as Suidas lived and that the name was 
assumed by the author of the writings bearing his name ; others 
have sought to show that he lived and wrote as late as the 
fourth century, in order to remove him as far as possible from 
the time in which he actually wrote ; but there can be little 
doubt that Suidas lived and wrote in or near the reign of 
Augustus, but where he lived seems not to be known. Giraldi, 
the Italian poet and archaeologist, writing of Suidas, in the 
sixteenth century, says that it was under the reign of Augustus 
that he lived. Judging from the obscurity thrown over his 
history by Christian writers generally, we conclude that Giraldi 
was correct ; he deriving his knowledge upon the subject from 
sufficient data in the Vatican, at Rome, where Leo X, allowed 
him to reside while visiting Rome with his pupil, Hercules, 
son of Count Rangone, afterwards known as Cardinal Rangone. 
For some reason, sufficient to his papal masters, Adrian VI, 
and Clement VII, he never acquired a higher position than 
Apostolic Prothonotary. We infer that Giraldi in his archaeo- 
logical researches, had learned too much concerning the true 
origin of the Christian religion and hence he was neglected and 
persecuted. The simple fact that he had discovered that 
Potamon, Diogenes Laertius and Suidas, were contemporane- 
ous authors, under the reign of Augustus at the time Jesus 
Christ was falsely alleged to have lived, was enough to have 
cost him his life, and no doubt it would have done so, only for 
his influence with the people in the priest-ridden age and 
country. In view, therefore, of the circumstances that we have 
hurriedly thrown together in the great pressure of our general 
editorial labors, all tending so strongly to corroborate the state- 
ments of the foregoing spirit communication, we conclude that 



POTAMON. 71 

the communication is authentically from the spirit of the 
founder of the Eclectic school of Alexandria, that he lived at 
the precise time when Jesus Christ is said to have lived, and 
that he attempted the greatest and noblest religious reformation 
that is known in the past history of the world. That Diogenes 
Laertius and Suidas, contemporaneous writers of that day, 
should have noticed Potamon as the founder of a grandly 
beneficent school of religious reformers, and that they should 
have made no mention of Jesus Christ, as engaged in such a 
work, at the only period when it is pretended he was so en- 
gaged, puts an end forever to the misrepresentation that the 
teachings and inculcations of the New Testament were the 
work of any such human or divine being as Jesus. 

Every rational person might have known that the writings 
of the New Testament, were the work of a man or a school of 
men who sought to blend such portions of the preceding creeds, 
doctrines, ceremonies, practices, and religious formulas into a 
single religion, that would serve to harmonize and unite man- 
kind in one common effort to advance the welfare of all. No 
person can attentively read the New Testament writings, and 
not perceive the fact that there is hardly a paragraph of them 
which does not contain very clear evidence that it is but a 
slightly modified reproduction of some tenet or doctrine of 
some one or more of the various religious systems prevailing at 
the time of their production, or that prevailed in the reign of 
Augustus, when Potamon lived and founded the Eclectic 
school of religious instruction. The religious systems of China, 
India, Persia, Egypt, Greece, Rome, Palestine, and even the 
Druidical system of Northern and Western Europe, were 
largely drawn from to make up the Eclectic system of 
religion founded by Potamon ; a religion which for a period of 
more than a hundred years after he died in exile, was sup- 
pressed, and then revived as being of divine origin, and attrib- 
uted to u Ies," the Phoenician name of the god Bacchus or the 
Sun personified ; the etymological meaning of that title being, 
"i" the one and "es" the fire or light; or taken as one word 
"ies" the one light. This is none other than the light of St. 
John's gospel ; and this name is to be found everywhere on 
Christian altars, both Protestant and Catholic, thus clearly 
showing that the Christian religion is but a modification of the 
Oriental Sun Worship, attributed to Zoroaster. The same 






72 ANTIQUITY UNVEILED. 

letters I H S, which are in the Greek text, are read by Christ- 
ians u Jes," and the Roman Christian priesthood added the 
terminus u us," making the name of the fictitious author of the 
Eclectic system of Potamon, "Jesus." This was a tub thrown 
to the Parsee whale by the successors of Potamon. To that 
name the latter added the name of the Hindoo deity Christau, 
thus, as the representative of the new system, making not 
Potamon its founder, but Jesus Christ, the compound deified 
myth of the Orientals and Hindoos, the nominal head of the 
church. 

In view of what we have here submitted for the unprejudiced 
consideration of our readers on a topic of transcendent import- 
ance, if truth is ever to attain to its proper place in the estima- 
fion of mankind, we claim to have taken a position in relation 
to the true origin and nature of the so-called Christian system 
of religion that cannot be shaken, and in order to test its value 
we challenge the Christian world to show that we are in error, 
in our claim that Potamon and his followers were the founders 
of the so-called Christian religion, and not Jesus Christ, as they 
claim. We ask our readers to invite the attention of the Christ- 
ian ministry, everywhere, to this fact and require of them in 
the cause of truth to explain, or like men acknowledge that the 
religion they are teaching is false. 

We will add in connection with what we have previously 
offered bearing upon the history of the great religious reformer 
Potamon, that we have given such references to him as have 
come down to us, or rather such references to him as the Ro- 
man Catholic priesthood have permitted to reach the public. 
Whether there is not in the Vatican library at Rome, among 
the secret archives of the Pontificial church, much fuller 
information in relation to this remarkable man, we may never 
know. Enough, however, has been disclosed to show that 
Potamon attempted to formulate a religious system by taking 
the best portions of the various religious systems of his time, 
and blending them so as to make a system that would be 
adapted to take the place of all other religious systems. 

We remarked that we were impressed by the fact that while 
Diogenes Laertius, in the introduction to his inestimable work, 
u The Lives and Opinions of Illustrious Philosophers," men- 
tions Potamon, and makes a general statement of his views and 
teachings in the introduction to his work, yet he does not pre- 



POTAMON. 73 

tend to notice him in the body of his work. We inferred that 
Diogenes, had said so little concerning the teachings of Pota- 
mon as is preserved, from fear of consequences x^ersonal to 
himself, Potamon, having, as he says in his communication, 
been banished on account of his attempt to found a new and 
more perfect system of religion. On further investigation, we 
conclude that Diogenes Laertius did set forth the personal 
history and opinions of Potamon, as he did the personal history 
and opinions of all the other celebrated philosophers of his time. 
In his work over eighty illustrious philosophers are treated of 
by Diogenes Laertius, all of them anterior to Potamon, and yet 
not one word in the body of the work in relation to this the 
greatest and most modern of them all. The fact that Diogenes 
makes especial mention of him in the introduction to his work, 
as the founder of a new sect, that selected its doctrines from all 
the other sects, and the great end of which was to develop a 
perfect and pure life, shows how far Potamon was before all the 
other philosophers of Greece. His school was established at 
Alexandria only a short time before Diogenes wrote, and yet 
Potamon is not so much as mentioned in the list of philoso- 
phers, whose teachings he sought to embody in his work. 

It will not do to say that Diogenes either intentionally or 
inadvertently omitted to give the life and opinions of Potamon. 
The probabilities are so strong as almost to amount to a cer- 
tainty, that Diogenes did give a history more or less in detail 
of Potamon and his teachings. That this history of Potamon 
is not in the biographical work of Diogenes as it has come down 
to us, renders it most certain that it has been suppressed by 
those into whose hands that work afterwards fell. Who were 
the persons into whose hands the work of Diogenes fell? 
Most certainly they were the Christian priesthood, into 
whose hands the whole literary treasures of ancient 
times fell after the banishment and condemnation of 
Potamon. Then, it was the Christian priesthood who for some 
►purpose suppressed that portion of the writings of Diogenes 
Laertius relating to Potamon. As in the order of arrangement 
adopted by Diogenes, in the preface to his work, he would have 
sketched the history of Potamon and his opinions last, it was 
an easy thing to eliminate that portion without in any way 
interfering with the biographies that preceded the biography of 
Potamon. Not so with the brief allusion in the preface to 



74 ANTIQUITY UNVEILED. 

Potamon and his teachings. It would be impossible to erase or 
remove it without showing that for some reason a part of the 
preface had been destroyed, and hence that precious remnant 
of the teachings of Potamon has been allowed to come down to 
us. These priestly foes to truth naturally thought that in those 
few lines of that preface, no one would ever perceive their rela- 
tion to the origin of the Christian religion, and hence it did not 
share the fate of the biography itself. But for the return of the 
spirit of Potamon, his declaring what he attempted to do, and 
his ostracism and banishment, therefor, through the influence 
of the rival religious sects, the wonderful significance of that 
reference by Diogenes to Potamon would have continued to 
escape public observation. In the light of his spirit communi- 
cation its true significance is rendered plain. 

What was there in the writings of Potamon that was so 
obnoxious to his religious and philosophical contemporaries ; 
and to those who have since sought to destroy every vestige of 
the religious system he founded in Alexandria in the reign of 
Augustus ? Can there be a doubt but that he sought to blend 
with the metaphysical theories of Greece and Rome, the ethical 
and theological systems of the other peoples of his age, and 
thus establish a new system that should contain and effect all 
of good that could be derived from each and all of them ? This 
was the part of true wisdom, and shows that Potamon was as 
far before the philosophers and priests of his time, as he was 
before the Christian plagiarists who appropriated his labors 
uncredited, in all that can give lustre to a human life. 

As before said, we may never know exactly what Potamon 
taught, but when we consider the care with which the Christ- 
ian priesthood have sought to conceal the fact that Potamon 
lived and taught at the very time when, it is said, the man-god 
Jesus lived and taught, we may naturally infer that the teach- 
ings and doctrines of Potamon were the same, or nearly the 
same, as those which they have attributed falsely to Jesus. To 
give the weight of divine authority to these doctrines, it was , 
indispensable to destroy as far as possible all trace of their 
human origin, and hence so little has come down to us in the 
name of the true author of those doctrines, the founder of the 
Eclectic system of religion. 

It has been the boast of Christian writers that there never 
was so perfect a religious system established upon the earth as 



POTAMON. 75 

the Christian religion, and yet there is not a tenet, dogma, 
doctrine, ceremony, form or prayer, fast or feast, title of deity, 
form of church government, official rank or religious observance 
of any kind, that is not identical with some prototype to be 
found in one or more of the more ancient religious systems. 
That being so, the originator of that religion was an Eclectic, 
whether Potamon or Jesus ; and as both must have lived at or 
about the same time, if the latter lived at all, and as Potamon 
is by all authorities conceded to be the founder of Eclecticism 
in religion, and as Jesus is not so much as mentioned by any 
one as having been a teacher of Eclecticism, it becomes more 
than a reasonable certainty that Potamon, and not Jesus, was 
the founder of what has been called or miscalled Christianity. 

We have found access to information that we feel confident 
will show beyond all question that no such person, man, or 
God, as Jesus Christ, had anything to do with establishing the 
religion that has been taught in that name. We have at our 
command many incidental facts, all tending to show that the 
Christian religion is solely of human origin, and has nothing 
especially divine connected with it. 

For more than a hundred years there was little or no trace 
left of the teachings of Potamon or of the Eclectic system of 
religion which he founded. About that time the books com- 
prised in the New Testament, so-called, were brought to light, 
and were entitled the "Gospels According to St. Mathew, St. 
Mark, St. Luke, St. John, and The Acts of the Apostles," etc. 
Why they were so designated, and by whom they were so 
designated, no one knows, or if they did know, none have told 
us. Those titles show very plainly that they are not the Gospel 
(or God-spell) according to Jesus Christ. If they had been the 
latter, the Christian priesthood would not have hesitated to 
say so. We have just as much right to infer that those writings 
were different versions of the teachings of Jesus ; and we have 
vastly more reason to think so, in view of the facts we have 
stated and those which we intend to adduce in detail in the 
course of this investigation. 

The first follower of the teachings of Potamon who avowed 
his conversion to the Eclectic religion was Ammonius Saccas, 
of whom too little was known, or at least too little of whose 
teachings have been permitted to come down to us. Of this 
great teacher the Biographie Universelle says : 



76 ANTIQUITY UNVEILED. 

"Ammonius Saccus, thus called because, it is said, he was a 
sack or bag bearer in his youth. He was a native of Alexandria 
and lived toward the end of the second century. His parents 
were poor and Christians ; they raised him in their religion. 
Disgusted with his wearing calling, he left it to give himself up 
to the study of Philosophy, in which it is believed he had 
Pantsenus as his master. After some years he opened a school 
and drew around him a great number of disciples of whom the 
most celebrated were Herrenius, Origen and Plotinus. This 
school is ordinarily regarded as the first of the Eclectic philos- 
ophy. This opinion, nevertheless, needs rectification. Eclec- 
ticism v is the doctrine of those who, without embracing any 
particular system, take from each system that which is most 
conformable to truth, and of these various selections arranging 
a new system as a whole. It was in this manner that Potainon 
proceeded. But it is impossible to give the name of Eclecticism 
to the philosophy [why not religion ?] of Ammonius, a mon- 
strous and singular collection of the most contradictory opin- 
ions. Indeed, not content with having amalgamated without 
arrangement the fundamental systems of the different Greek 
sects, Epicureanism excepted, he fell into the same confusion 
relative to religious principles ; so that the chaos of his doc- 
trines embraced alike philosophic opinions and sacred dogmas. 
He ought then to be regarded rather as the founder of Theoso- 
phy or the Illuminated. Ammonius never wrote anything. 
He confided his principles only to a small number of disciples 
and under the veil of mystery. Meantime, some historians 
make him the author of an 'Evangelical Concordance,' which 
is found in the seventh volume of 'Bibliotheque de Peres,' and 
that others attributed with better reason to a bishop Ammo- 
nius." 

The Encyclopaedia Britannica says of Ammonius : 

"Ammonius, surnamed Saccas or 'Sack Carrier,' from the 
fact of his having been obliged in the early part of his life to 
gain his livelihood by acting as a porter in the market, lived at 
Alexandria during the second century A. D., and died there 
241 A. D. Very little is known of the events of his life. He is 
said by Porphyry to have been born of Christian parents, and 
to have belonged originally to their faith from which he after- 
wards apostatized. Eusebius (Church History, vi, 19,) denies 
this apostacy, and affirms that Ammonius continued a Christ- 
ian to the end of his life. It is clear, however, that Eusebius 
is referring to another Ammonius, a Christian, who lived in 
Alexandria during the third century. Ammonius, after long 
study and meditation, opened a school for philosophy at Alex- 



POTAMON. 77 

andria. Among his pupils were Herennius, the two Origens, 
Longinus, and, most distinguished of all, Plotinus, who in his 
search for true wisdom found himself irresistibly attracted by 
Ammonius, remained his close companion for eleven years, 
and in all his later philosophy professed to be the mere expo- 
nent of his great master. Ammonius himself designedly wrote 
nothing, and the doctrines taught in his school were, at least 
during his life, kept secret, after the fashion of the old Pythago- 
rean philosophy. Thus while all the later developments of 
Neo-Platonism are in a general way referred to him as their 
originator, little is known of his special tenets. From the 
notices of Hierocles, a scholar of Plutarch, in the early part of 
the fifth century A. D., preserved in Photius, we learn that his 
fundamental doctrine was an eclecticism or union of Plato and 
Aristotle. He attempted to show that a system of philosophy, 
common to both and higher than their special views, was 
contained in their writings. He thus, according to his admirers, 
put an end to the interminable disputes of the rival schools. 
What other elements Ammonius included in his Eclectic sys- 
tem, and in particular how he stood related to the Jewish and 
Christian theosophies are points on which no information can 
be procured. Few direct references to him exist, and these are 
not of unquestionable authority. He undoubtedly originated 
the Neo-Platonic movement, but it cannot be determined to 
what extent that philosophy, as known to us, through Plotinus 
and Proclus, represents his ideas. Eusebius mentions some 
Christian works by Ammonius. As Porphyry expressly tells 
us that Ammonius, the philosopher, wrote nothing, Eusebius 
must be referring to the later Christian of the same name. To 
this later Ammonius belongs the 'Diatesaron, or Harmony of 
the Four Gospels/ sometimes ascribed to the philosopher." 

We here see another attempt, on the part of a Christian 
writer, to get rid of all trace of the teachings of Potamon and 
to prevent the discovery of the great secret of the Roman 
Catholic priesthood that Potamon and not Jesus was the 
founder of the Christian religion. Both of the writers cited, 
concede that Ammonius Saccas was reared a Christian by his 
parents. The English writer quotes Porphyry to show that 
Ammonius apostatized, but admits that Eusebius in his 
" Church History " denied this apostacy and affirms that Am- 
monius continued to live a Christian to the end of his life. It 
is true he attempts to get rid of that testimony of the most 
erudite and thoroughly informed Christian Father by saying: 
44 It is clear, however, that Eusebius is referring to another 



78 ANTIQUITY UNVEILED. 

Ammonius, a Christian, who lived in Alexandria during the 
third century." We are not, however, told by this very astute 
writer that there was any reason to believe that the Ammonius 
whom Porphyry alleged apostatized from the Christian faith 
was the Christian Ammonius of the third century ; nor has he 
pretended that the latter Ammonius was ever charged by 
Porphyry with having apostatized from the Christian faith. 
There can, therefore, be little or no doubt that Eusebius referred 
to Ammonius Saccas when he claimed that he continued a 
Christian to the end of his life. Now, it being a fact, according 
to Eusebius, that Ammonius Saccas 'was a Christian, and that 
the Christian doctrines which he taught were kept secret while 
he lived, it becomes a matter of the deepest interest to know 
what those Christian teachings were which Ammonius kept 
secret. This English writer does not pretend that those secret 
Christian teachings were, what afterwards became known as 
the doctrines of the Neo-Platonists. It is true that the French 
writer above quoted says that the secret doctrines of the Eclectic 
school of religionists founded by Potamon, as the inception of 
what afterwards became Christianity were not the doctrines of 
Eclecticism ; but we will show before we close this treatise, 
that Ammonius Saccas was a follower of the Eclectic system of 
religion founded by Potamon at the very period when the 
Christian religion is universally admitted to have originated. 

We have again, in the case of Ammonius Saccas, the evidence 
that his contemporaries sought to befog his history and teach- 
ings. Thanks to his followers, Herrenius, Origen and Plotinus, 
this attempt at Christian concealment was less successful than 
in the case of Potamon. 

There can be but little room for question, in view of all the 
facts which have been and which will yet be adduced, that the 
teachings of Ammonius were only kept secret because of the 
certain destruction that would have awaited him had he pub- 
licly disclosed the fact that Christianity was not of divine origin, 
and that human spirits held direct communion with mortals. 
Those secrets are as carefully guarded to-day, by the Christian 
priesthood, as they were by Ammonius Saccas in the third 
century. Finding that they can no longer resist the light which 
Modern Spiritualism is throwing into the dark chambers of 
mystery in which God's living truths have been buried by 
impious priestly craft, these sanctimonious swindlers cry out, 



VESPASIAN. 79 

"It is the Devil — it's the Devil's work — have nothing to do 
with it." We answer them and say, " It has been the Devil's 
work that these most important truths have been so long con- 
cealed." It will yet prove that the proscribed Potamon and 
his followers, have been the saviours of their fellow-men, and 
not the cowled deceivers of their race, who have stolen the 
garments of sanctity, the more effectually to accomplish the 
enslavement of the people. 



VESPASIAN. 

Tenth Roman Emperor. 



" I Greet You, Sir : — I might as well introduce myself be- 
fore I proceed to give my communication. I am sent here by 
Apollonius of Tyana, and my name was Vespasian. I com- 
manded the forces at the taking of Jerusalem. I was afterwards 
an emperor. Amongst the Jews, at that time, there was no 
account of such a person as Jesus of Nazareth. But there were 
several Jesuses commanding the mutineers ; yet neither Greek, 
Roman nor Jew knew aught of what is now known as the 
Christian Saviour. There was there, Apollonius, who was what 
you would certainly term, at the present day, a great medium. 
By laying his hands upon a roll, upon which nothing whatever 
was written, communications would come from the spirits of 
our ancestors. In that way this man was of immense benefit 
to me in the reduction of Jerusalem. He was deified after his 
death. His features and hair resembled very much the statues 
of the God Jupiter. He was looked upon in our camp as the 
reincarnation of the God Apollo. By reincarnation, I do not 
mean it in the sense in which you understand it to-day, but 
that he was a god in flesh. The real truth of the whole affair 
was, that this man was a medium, and all his teachings were 
identical with those in the God-book of the Christians. He 
rebuked fevers and diseases, and they left those afflicted with 
them. Our idea of disease was, that they were the result of 
demonology — that is, that they were produced by spirits that 



80 ANTIQUITY UNVEILED. 

were only elementary. But this idea was incorrect, for since I 
became a spirit, I have failed to find such elementary spirits. 
But I have found diseased spirits, who are attracted to mortals 
by their diseases, and they make sick, and help to kill those 
they obtain control of. Another thing I cannot understand is, 
that with all my endeavors to get possession of the old books of 
the Jews, I did not succeed in getting one ; for the Jews de- 
stroyed them rather than that they should be desecrated by 
heathens. Now, how Christians can claim that they have 
copies of the ancient Hebrew prophets, when I could not obtain 
one, I cannot understand. This is something I leave the present 
Christians and Jews to explain ; because I searched their dead, 
their houses, their captives, but could obtain nothing of them 
except the acknowledgment that the Jews had such books, and 
.none of them were allowed to fall into Roman hands. My main 
purpose in giving Josephus his life was, to get through him 
those books ; but I failed even in that case. The reason why 
Josephus never mentioned this Apollonius was, because the 
Jews, and especially the Pharisees, would have nothing to do 
with a heathen prophet or philosopher. In fact the Jews were 
the lowest heathens of my time on earth. They worshipped 
everything they felt like worshipping. They had no especial 
code or system of laws. The man that succeeded in gaining 
the most followers governed everything for the time ; and that 
was the reason we Romans were so severe with them. If they 
caught a Roman soldier by himself, they would cut his throat 
with as little hesitation as they would kill a dog. You will 
receive further particulars from Felix, procurator of Judea. 
He says he wants to give his solemn spirit testimony that he 
never heard of one St. Paul, who, it is said, pleaded his cause 
before him. I thank you for giving me this hearing." 

We refer to the Penny Cyclopaedia for account of Vespasian. 

Such was the emperor who testifies as a spirit that Apollonius 
of Tyana was with him at the siege of Jerusalem, and acted as 
his medium for communication with the spirits of his ancestors. 
As shown in our remarks upon Apollonius, both Vespasian and 
Titus admitted in letters to Apollonius that they were under 
the greatest obligation to .him for services rendered to them as 
an oracle or medium. The testimony of this spirit that there 
was nothing known at Jerusalem, at the time of its capture by 
the Romans, of any such person as the Christian Saviour, is 
most important as cumulative evidence that no such person 
lived at the time claimed as the period of his alleged earthly 
teaching. That Apollonius was looked upon in the Roman 



VESPASIAN. 81 

camp as the reincarnation of the God Apollo or as an incarna- 
ted God, and the fact that he was a medium whose teachings 
were identical with the Christian Scriptures, affords the strong- 
est evidence that Apollonius was the real origin of the Christian 
Saviour. His rebuking fevers and diseases, and driving them 
from the sick, was but the healing process so successfully 
practiced to-day by healing mediums. The suggestion or 
statement that spirits are sometimes diseased and that they are 
attracted to mortals, imparting to them disease and sometimes 
causing death, is a startling fact that seems to be largely borne 
out by observed events. Especially is this the case with epilepsy, 
as we have had much reason to know. Who knows how the 
books of the Jewish scriptures came into the hands of the 
Christian priesthood ? Nothing of them was known to the 
most learned of the Greeks and Romans as late as the time of 
Vespasian. That Apollonius had much to do with saving the 
life of Josephus there is little doubt from what Vespasian says ; 
for it was the work of Apollonius' s whole life to master the re- 
ligions and mysteries of every people then known to civilization. 
He undoubtedly used all his influence with Vespasian to save 
Josephus in the hope that he would learn the secrets of the 
Jewish religion through him. Vespasian states that he spared 
Josephus on that account. This whole communication of 
Vespasian is singularly confirmatory of the communication of 
Apollonius. Thus facts accumulate, all pointing to the one 
result that there is nothing original in connection with the 
Christian religion. 



82 ANTIQUITY UNVEILED. 



Procurator of Judaea. 



" My Best Greeting to You, Sir :— It is true that in this 
mortal life I was, morally, a failure. I combined within myself 
licentiousness, rascality, and what was worse than all these, I 
was an unjust judge. I make this statement frankly, and that 
is what every rascal in the spirit world will have to do before 
.he can hope to progress. He may defer this for centuries, but 
the time for his confession will have to come, finally. My 
name when here was Felix. I was Procurator in Judsea from 
A. D. 52 until about 63. At the time in which I lived there 
were more spirits taking possession of mortal organisms than I 
think has been the case ever since. The country was overrun 
with demoniacs, and those of all nations, coming to Judaea at 
that time to live off the then ruined Jews. The Jews were at 
that time engaged in all kinds of spiritual forgeries — all kinds 
of tricks ; and my coming here to-day is to show how the Paul 
story originated. There was an Egyptian priest — his name was 
Alci bides — who came to Judsea from Alexandria. He was a 
good medium, but a most heartless trickster as well. He had 
an immense influence and many followers ; and I looked upon 
him as one who was trying to persuade the people to revolt 
against the Romans. So I had him apprehended and brought 
before me, and he pleaded his case almost in the same manner 
as is set forth in the 24th chapter of Acts ; and as he had so 
much influence I did not dare to kill him, as I had not enough 
Romans under me to quell a revolt ; so I imprisoned him, and 
he was afterward turned over to Festus, my successor, and was 
sent to Rome, where he was crucified, head downwards, by 
Nero. This explanation will inform you just how far you can 
rely upon the Paul story, as it is my firm opinion that both 
Jesus and Paul were none other than that great oracle, Apollo- 
nius of Tyana. Yours for the truth, Felix. If you refer to 
Josephus you will find the proof of what I have said. You will 
not find the name but you will find the account to which I 
have referred." 

Refer to Smith's Dictionary of Greek and Roman Biography ; 
also McClintock and Strong's Ecclesiastical Cyclopaedia ; also 
Acts xxiii, xxiv. 



FELIX. 83 

What will be found in these references are such historical 
narratives concerning Felix as have been permitted to come 
down to us. The account in Acts says that Paul was held by 
Felix for the space of two years, until Festus succeeded him as 
governor of Judaea. The Cyclopaedia says the two years applied 
to the whole period of time that Felix was sole emperor of 
Judaea; neither of these Christian statements can possibly be 
true and therefore the story cannot apply to St. Paul at all. 
How much of these narratives is truth and how much of them 
falsehood, we may never certainly know, but if viewed in the 
light of the foregoing communication, we can form a highly 
probable conjecture as to the whole matter. It will be seen that 
the spirit admits the moral delinquencies of his mortal life. 
He admits that he was licentious, a rascal and an unjust judge, all 
of which is entirely consistent with the historical narratives 
concerning him. He states specifically when he was appointed 
procurator of Judaea and when his term of office ended. He 
states the prevalence of spirit obsession, and that the country 
was overrun with demoniacs from all the surrounding nations 
during his government of Judaea. He states further that the 
Jewish priesthood were engaged at the time in all kinds of 
spiritual forgeries, which there is every reason to believe is a 
true statement. He then states that the story about Paul is a 
forgery of that kind, and goes on to relate what he knows about 
that story. He next proceeds to relate the story about Alcibides, 
the Egyptian priest, who was a good medium for spirit control, 
but a heartless trickster. Believing that he was using the 
great influence he had gained by his mediumship to persuade 
the Jews to revolt against the Romans, the spirit tells us 
he had him apprehended and brought before him, where he 
pleaded his case almost in the same manner as set forth in the 
xxiv chapter of Acts, in the alleged case of Paul. Fearing the 
influence of Alcibides, and not having enough Romans under 
him to quell a revolt, the spirit says he imprisoned him, and 
that he was turned over to Festus, his successor, who sent him 
to Rome, where he was crucified head downward, by Nero. 

The main points of the Bible story, to which the spirit refers 
in this connection is stated in Acts xxiii, 26, Acts xxiii, 31, 
Acts xxix, 1, Acts xxiv, 10, Acts xxiv, 22. 

Such are the chapters of the Acts of the Apostles to which 
this spirit refers. If they are carefully and critically read it 



84 ANTIQUITY UNVEILED. 

will be seen that, if the name of Alcibides, the Egyptian me- 
dium, or wonder-worker and priest, is substituted for that of 
St. Paul, the story becomes perfectly consistent with probability; 
but when it is made to apply to the Apostle of the Gentiles, it 
has no relation whatever. This becomes all the more apparent, 
when we take into consideration the closing sentence of the 
communication purporting to come from Felix. He tells us 
that, u by referring to Josephus's work, you will find the 
proof of what I have said. You will not find the name, but you 
will find the account to which I have referred." AVe have 
referred to that work, and we find the following account in "The 
Jewish War," Book II., Chapter XIV., Sec. 4, 5 : 

"There was also another body of wicked men gotten together, 
not so impure in their actions, but more wicked in their inten- 
tions, which laid waste the happy state of the city no less than 
did these murderers. These were such men as deceived and 
deluded the people under pretence of divine inspiration, but 
were for procuring innovations and changes of the government ; 
and these prevailed with the multitude to act like mad-men, 
and went before them into the wilderness, as pretending that 
God would there show them the signals of liberty. But Felix 
thought this procedure was to be the beginning of a revolt ; so 
he sent some horsemen and footmen, both armed, who 
destroyed a great number of them. 

"5. But there was an Egyptian false prophet who did the 
Jews more mischief than the former ; for he was a cheat, and 
pretended to be a prophet also, and got together thirty thous- 
and men that were deluded by him ; these he led round about 
from the wilderness to the mount which was called The Mount 
of Olives, and was ready to break into Jerusalem by force from 
that place ; and if he could but once conquer the Roman gar- 
rison, and the people, he intended to domineer over them by 
the assistance of those guards of his that were to break into the 
city with him. But Felix prevented his attempt, and met him 
with his Roman soldiers, while all the people assisted him in 
his attack upon them, insomuch that, when it came to a battle, 
the Egyptian ran away, with a few others, whilst the greater 
part of those that were with him were either destroyed or taken 
alive ; but the rest of the multitude were dispersed every one 
to their own homes, and there concealed themselves." 

It is undoubtedly to this narration of Josephus that the spirit 
of Felix referred. It will be seen that Josephus does not name 
the Egyptian priest or false prophet to whom he refers, as the 
spirit said was the fact ; neither does he anywhere refer to Paul, 



FELIX. 85 

which he certainly would have done, if Paul, instead of the 
"Egyptian false prophet," had figured as the head of the mutiny 
to which he refers. But there is one thing which of itself is 
sufficient to show that it was the "Egyptian false prophet," 
and not Paul, who was complained of to Felix by the Jews, and 
who pleaded his cause before the governor of Judaea against the 
arraignment of Tertullus, and it is this : In the Acts of the 
Apostles Paul is made to say : ' ' But this I confess unto thee, 
that after the way they call heresy, so worship I the God of my 
fathers, believing all things which are written in the law and 
in the prophets, and have hope toward God, which they them- 
selves also allow that there shall be a resurrection of the dead, 
both of the just and the unjust, and herein I do exercise myself, 
to have always a conscience void of offence toward God and 
toward man. Now after many years I came to bring alms to 
my nation, and offerings. Whereupon certain Jews from Asia 
found me purified in the temple, ' ' etc. , etc. 

Now all this is just what an Egyptian priest would say, but 
certainly not what Paul, a Jew, would say. The Egyptian 
priests, it is well known, were believers in the resurrection even 
more radically than any Christian priesthood ever were, and 
this doctrine was especially abhorrent to the great bulk of the 
Jews, who did not care to have to answer for their many and 
great iniquities after death. But setting this aside, we ask any 
fair-minded critic whether Paul, who is alleged to have been a 
native of Tarsus, in Cilicia, would have spoken of "certain Jews 
from Asia' ' as his prosecutors and persecutors. An Egyptian Jew 
would have spoken of the Jews of Asia as contradistinguished 
from the Jews of Africa, but not any one who was, if he was 
anything, an Asiatic Jew himself. But again, what have 
Christians to say to Paul's heathenish purposes of bringing 
"offerings" to his nation. What offerings could he have 
meant ? What nation could he have meant, as the one to which 
he belonged ? Certainly not the Jewish nation, nor yet the 
inhabitants of Cilicia, for he was not a native of Judaea, nor 
would he have gone to Jerusalem to bring alms to his nation, 
and offerings, but to Tarsus. View the matter as we may, and 
it becomes very clear that the authors of "The Acts of the 
Apostles" having learned of the "Egyptian false prophet" of 
Josephus, used his story regarding that disturber of the peace 
in Judaea, to give something of a personal narration of the 



86 ANTIQUITY UNVEILED. 

fictitious personage that they called St. Paul, "The Apostle of 
the Gentiles. " It must never be forgotten that the whole of 
that Christian book was an after thought, and a concoction of 
Christian writers who saw the necessity of having something 
wearing the appearance of history, to bolster up the work of 
the Christian church. It is more than questionable whether 
there is any truth in it from beginning to end. That Flavius 
Josephus should have failed to make any mention whatever of 
Jesus of Nazareth, the twelve apostles, St. Paul, John the 
Baptist, or any of the other alleged founders of the Christian 
religion, or of any such religious sect as Christians, it is perfectly 
useless to pretend that such people lived and acted as they are 
Represented to have done in the Christian Scriptures. 

Seeing this fatal absence of any allusion to any of the Bible 
characters of the New Testament, in the writings of Josephus, 
Eusebius, Bishop of Csesarea, whose whole life was devoted to 
interpolating, mutilating, or destroying the writings of the first 
three centuries of the Christian era ; most bunglingly, perpe- 
trated the following forgery to get away from so ruinous a fact. 

" Now there was about this time Jesus, a wise man, if it be 
lawful to call him a man ; for he was a doer of wonderful works, 
a teacher of such men as receive the truth with pleasure. He 
drew over to him both many of the Jews, and many of the 
Gentiles. He was [the] Christ. And when Pilate at the sug- 
gestion of the principal men among us, had condemned him to 
the cross, those that loved him at the first did not forsake him ; 
for he appeared to them alive again on the third day ; as the 
divine prophets had foretold these and ten thousand other 
wonderful things concerning him. And the tribe of Christians 
so named from him, are not extinct at this day." 

Is there any person fool enough not to see that Josephus, a 
Pharisee of the straightest sect, could never have written such 
manifest nonsense as that ? So evident is this, that no theolog- 
ical critic can be found, of the least authority, who claims that 
paragraph to be genuine. The incidental reference to John the 
Baptist, in Josephus's "Antiquities of the Jews," is equally 
admitted to be an interpolation made as late as toward the 
middle of the fourth century, by Eusebius, or by some other 
equally unscrupulous Christian forger. 

We therefore conclude that the communication of Felix is 
genuine and authentic, and that Alcibides, the Egyptian priest 
and medium, and not Paul, the Cilician, was the defendant in 
the prosecution before Felix, described in Acts xxiii, xxiv. 



PLINY THE YOUNGER. 87 



PliHStV THE YOUflGE^. 



"Sir: — Time is nothing to a spirit. We never grow old; 
but we are cramped by our mortal conditions. I was 
appointed to the position of consul or procurator of Bythinia 
and Pontus about the last part of the first century of 
the Christian era, by Trajan of Rome ; and as I am an import- 
ant witness in the settlement of the dispute concerning the 
reality of Jesus Christ, I come here to-day, by the invitation of 
a Persian sage, Aronamar. [The latter is the controlling guide 
of the medium.] One of the greatest proofs that the Christians 
bring forward to establish the historical existence of Jesus, is 
my letter to Trajan. I did write such a letter but the name 
Christian was not to be found in it. That word is a forgery. 
The word I used was Essenes not Christians. The cause of my 
inquiry into the nature and customs of the sect calling them- 
selves Essenes was, they were what you moderns call Commu- 
nists, and Trajan wanted to know whether they interfered with 
the rights of other people. I found them a very quiet and 
inoffensive class of people, holding everything in common ; 
and I so reported to the Emperor. I had no knowledge what- 
ever of the so-called Christian religion. I do not come here in 
malice to give this communication, but I do come because I 
wish to testify to the truth. As I hope for future happiness I 
affirm that what I have stated here is the positive and absolute 
truth. I have fulfilled my mission. Sign me Pliny the Younger. ' ' 

If that communication is genuine, then the disputed points 
as to the letter of Pliny to Trajan are clearly explained and set 
at rest. That it is genuine I confidently believe. The letter to 
Trajan was by Pliny, but made no reference to a sect called 
Christians, but to the sect of the Essenes, from whom the 
Christian priesthood borrowed much of what they claim was 
divine and infallible truth. The Essenes were not Christians, 
having existed as a sect long before the alleged birth of their 
god-man. 

Refer to Biographie Universelle for sketch of Pliny the 
Younger. For letter refer to Biblical, Theological and Eccle- 
siastical Encyclopaedia, of McClintock and Strong. 

Who can read that letter attributed to Pliny, as set forth in 
the above work, and believe that he, the friend and pro-consul 
of the beneficent and gentle Trajan, ever wrote it. From 



88 ANTIQUITY UNVEILED. 

beginning to end it bears the marks of the pious errors of the 
Christian priesthood, who sought to find or produce some 
plausible historical evidence that Jesus had an existence at some 
time and in some place. But they have manifested greater 
desperation of ever being able to produce such evidence, in 
seeking to make Pliny a witness for them, than we supposed 
possible. These pretended Christians of Bythinia and Pontus, 
Pliny is made to tell us, worshipped the image of , Trajan and 
the statues of the Gods and that the Temples of the pagan 
Romans which had been almost forsaken began to be more 
frequented ; that the sacred pagan solemnities, after a long 
interval, had revived ; that victims for sacrifice were bought up, 
whereas for a time there were few purchasers. What kind of 
Christians were those ? 

In the light of the above communication of the spirit of Pliny 
and the internal evidence of fraud and forgery in the letter 
attributed to Pliny, we may conclude beyond all doubt or ques- 
tion that the letter was a pious fraud of a most unpardonable 
character. It is no wonder that independent investigators of 
Christian evidences have regarded it as spurious. Pliny says 
he did write a letter to Trajan reporting the result of his inves- 
tigation of the practices of a religious sect of communists calling 
themselves Essenes, made at the request of the Roman Emperor 
Trajan ; and that he found them a quiet, inoffensive people. 
That this is certain the historical character of the Essenes will 
show. And out of these few facts the spurious letter was man- 
ufactured. Is there any limit to the baseness of the founders of 
the Christian religion ? We have failed to reach it yet. 

Applied to the my sti co-ascetics, the Essenes, the letter of 
Pliny becomes most appropriate and intelligible, but as applied 
to the Christian sect, wholly irrelevant and absurd. But, in 
the light of the explanation contained in the foregoing commu- 
nication, the true import of Pliny's letter becomes clear ; and 
that as late as the beginning of the second century, A. D. no 
such person as Jesus Christ was known, and no such people as 
Christians had ever been heard of. Thus do facts pile up to 
show the magnitude of the religious fraud that under the title 
of Christianity has been practiced upon the civilized world. In 
view of such spiritual developments as the above, if it is asked, 
" Of what use is Spiritualism ?" we in turn ask, " Of what use 
is truth?" 



ORIGEN. 89 



O^IGEfiES 0$ O^IGEfl. 

Claimed to have been a Christian Father. 



" Sir : — Many persons ask this question? Why do you and 
the spirits coming through this medium keep constantly agita- 
ting the question 'did Jesus Christ really live?' To those who 
are free from this, or at least to many of them, it makes no 
difference, but to the millions held in slavery to this soul-killing 
doctrine of redemption by his blood, this question is of vital 
importance. Centuries of time have elapsed since I entered the 
spirit life. I was reared a Pagan. I embraced this doctrine in 
my mortal life, but realized the foolishness of all its teachings 
before I entered spirit life. I regret that I ever wrote one sen- 
tence toward fostering and upholding the so-called Christian 
religion. The misfortune has been this. The Christian priest- 
hood have been careful to preserve everything that I wrote in 
favor of their religion, but they have been equally careful to 
destroy all my written denunciations of it, at least so far as they 
possibly could. I was young when I first learned of Christian- 
ity. It appealed to my ardent nature so strongly, that it 
subjected my reason to a passion for religion, and especially 
for that religion. But as I matured in years, I became perfectly 
aware of the weak points of Christianity, and the more I studied 
it, the weaker the fabric became, and because I became an 
Infidel to that foolish teaching, I was accused by my contem- 
poraries of having relapsed into Paganism. By the great Divine, 
I heartily wish I had never had anything to do with it. I am 
called one of the Christian Fathers. I deny the statement, 
because I do not want to be understood as the father of any 
religion. All religions are founded upon untruths, and they 
must and will all go down together. I here declare that 
Christianity and so-called Paganism are identical, for the one is 
the outgrowth of the other. All the evidence I could collect in 
my mortal life about their so-called Jesus, convinced me that 
no such person ever lived, and turned me against the Christian 
religion. I could find no evidence as to the existence or place 
of the birth of this Christ. There was not a scrap of authentic 
evidence to be found as late as the year 180 of the Christian era, 
that afforded any reliable information in relation to this so- 



90 ANTIQUITY UNVEILED. 

called Jesus Christ. The whole of the narratives in relation to 
such a person, were derived from the Greek and Egyptian god- 
makers I believed as a mortal, and as a spirit, I now know to 
be the fact. There never has been, and there never will be, so 
far as I can learn as a spirit, any interference whatever between 
God and man. But men and women have been interfered with 
by spirits ; many of them with good purposes, but legions of 
them the devils of the spirit life. It is these poisoned and 
darkened human spirits that hang like a whip of scorpions o'er 
the earth to lash mortals for the errors they have made, and 
are still propagating. I have acquired a true knowledge of 
these things as a spirit, therefore I affirm that I have made 
this communication honestly, and have told the truth and 
nothing but the truth as I hope for eternal happiness. I was 
known when here as Origen.'' 

Refer to Smith's Dictionary of Greek and Roman Biography. 

We think if our readers will carefully read the account of 
Origen's life by the light of the foregoing communication from 
the spirit of that great and learned man, they cannot fail to see 
the vast importance of that spirit communication. It makes 
plain all disputed questions in relation to the views and career 
of Origen. The statement of Porphyry that he was reared a 
Pagan, which can be found in the account of Origen given in 
Smith's Dictionary of Greek and Roman Biography, is posi- 
tively attested by the spirit, and there can be no doubt of its 
truth. As he says at an early age he learned of Christianity, 
and during his youth and earlier manhood was ardently 
attached to that faith. This change in religious convictions in 
all probability continued until his visit to Greece where he at- 
tended the school of Ammonius Saccas, the follower of the 
founder of Eclecticism, Potamon of Alexandria, after which 
time he no doubt adopted the teachings of Ammonius, who was 
himself a spiritual medium, and addressed his hearers while 
entranced, as do our modern mediums. From that time, no 
doubt, dated the alienation of Origen from the doctrines of 
Christianity which were all shown to be untrue by the teachings 
of spirits. From that time forward Origen was no more a 
Christian than was Ammonius Saccas ; although ranked among 
the Fathers of Christianity. For the Christian Church to claim 
Origen as one of its greatest lights is a desperate resource, view 
the matter in any light we may ; but such was the paucity of 
evidence for the first two hundred years of the Christian era, 
that the Christian priesthood were glad to avail themselves of 



JOSEPHUS. . 91 

such writings of the excommunicated and heretical Origen as 
they could turn to their account, while all the rest of the volum- 
inous writings of his mature life have been carefully destroyed 
or conveniently lost. The cat is, however, effectually let out of 
the bag by the spirit of Origen himself, who says he lived for 
many years an infidel to the Christian faith, and died so, after 
satisfying himself by the most thorough researches that there 
was no more truth in it than in Paganism, both being identi- 
cally the same. His positive declaration that the writings 
concerning Jesus Christ in his time were unauthentic and 
untrue, ought to settle the question, especially when it is so 
fully borne out by all that has come down to us concerning the 
truly learned and steadfast Origen. That Origen did not know 
as much concerning the spirit life when on earth as we do 
to-day, his communication plainly shows. Space will not 
allow us to enlarge upon this subject. To do it justice would 
require a volume. 



FLiflVlUS JOSEPHUS 

Jewish Historian. 



"I greet you, sir: — Centuries have rolled away since I 
passed from my earthly labors. There are things in the spirit 
life that are too deep for mortal comprehension. Away in the 
higher realms of spirit life there are prepared for you such 
stores of spiritual manna as you cannot conceive of, which will 
be poured down upon you as soon as you open up the conditions 
that will render this possible. The obstructions to this event, 
is not so much in spirit life as among mortals. On account of 
the density of your organism as compared with the spirit 
organism, you have the atmosphere around so psychologized 
that it is wonderful that a refined spirit can come to you at all. 
To do so, for such a spirit, is like a strong swimmer almost 
exhausted by buffeting a swift current. For a sensitive and 
refined spirit to force itself back to earth, and manifest through 
a medium is in every way more exhausting. [To this point the 
control of the medium seemed imperfect.] That is preliminary 
to what I want to say to you at this time. My life was an 



92 ANTIQUITY UNVEILED. 

eventful one. I lived at the time of the final overthrow of the 
Jewish nation, which was foretold by our seers, clairvoyants 
and trance mediums. I am here to-day, to testify in regard to 
a question which is of vital importance to humanity, and to 
untold millions of spirits also. It is in relation to the correct- 
ness of the doctrine of salvation through a Saviour. It has 
been claimed by historians and writers, that I was an Ebionite 
Christian. I positively deny the truth of that statement. I 
was a Jew of the sect of Pharisees, and at no time leaned toward 
the Sadducees or to the doctrines of the Essenes. I lived to see 
my nation dispersed and scattered. At the time when I wrote 
my histories, there was no such man as Jesus of Nazareth — a 
doer of wonderful works ; and any person of ordinary compre- 
hension, can see that the passage in which it is said I referred 
•historically to such a man, was fraudulently interpolated by 
some Christian copier of my history. First, it interrupts the 
narrative which I was writing at that time ; and in the second 
place, I always gave all the facts that I could glean concerning 
those persons of whom I wrote, and if so important a person, 
as this Jesus has been represented to have been, had lived at 
that time, I would have given a full description of him. There 
were no Christians at the time of my retirement from public life, 
in the year, 100, in the reign of Trajan. Christianity was the 
subsequent outgrowth of all the mystical 'religious systems 
previously existing. If any person will attentively examine 
the four Gospels, it will be found that all kinds of pagan wor- 
ships are there expressed to the understanding of those who 
were initiated into a knowledge of their true meaning, and the 
final secret of the whole affair is to be found in the blue vault 
of heaven, being none other than a modified Sabaism, the 
worship of the Sun, Moon, Planets and Stars. The Jews were 
in many respects the same, and their idolatry consisted in 
symbolizing the signs of the zodiac. So general was this kind 
of star worship at the outset of the so-called Christian move- 
ment, that the founders of that religious system, at first, but 
slightly deviated from the older religious teachings, but as that 
system struck deeper, they sought to disguise by chicanery and 
interpolation of new expressions in the writings of the older 
authors, the nature of their religion, in order that the masses 
should never know that important fact. There is no priest nor 
clergyman living to-day, who can deny what I have here set 
forth, if they tell the truth. The only alternative for those who 
still persist in this work of concealment is, whether they will 
confess this truth before mortals, or whether they will wait to be 
forced to confess it before the immortal spirits. It is only a 
question of time. To all these so-called spiritual leaders I will 



JOSEPHUS. 93 

say, you will have to return to the only religion ever given by 
God to man, and that is direct communion with the spirit 
world pure and uncontaminated with pride and selfishness. 
This is the Christ — this is the Messiah — this is the light — that 
is to save all men. Yours for the perpetuation of truth, Josephus. 

Refer to the Encyclopaedia Britannica and McClintock and 
Strong's Ecclesiastical Cyclopaedia. 

We especially invite the attention of our readers to that most 
remarkable communication from the spirit of Josephus. Read 
it again in the light of what is said of him and his works by 
Christian writers, and doubt if you can its authenticity. It 
leaves nothing that has been doubtful concerning Josephus and 
his writings unexplained. To suppose it is the work of the 
medium's mind, or our own who took down the words as they 
fell from the medium's lips, is preposterous. The medium was 
insensibly entranced, and we were so busy writing as to have 
no time to think of anything else. 

After nearly 1800 years in spirit life, after much preparation 
and effort on the part of high and learned spirits, who are co- 
operating with us in our efforts to get the naked truth before 
the world, this purified, refined and exalted Jewish historian's 
spirit returns, and through an illiterate medium, imparts the 
most important information that has ever come to mortals. 
The spirit of Josephus testifies most positively that for the first 
hundred years of the Christian era, nothing was known of such 
a person as Jesus of Nazareth, and nothing known of any 
religion called Christianity nor of any sect called Christians. 
In the face of that spirit testimony the authenticity of which 
can not be successfully questioned, we ask what earthly reason 
there can be to cling to the idea that Jesus Christ had an 
historical or personal existence. 

The communication settles the question as to why Josephus 
wrote nothing concerning Jesus of Nazareth. That reason was 
that no such person lived in the only period of the world's 
history in which such a man could have lived. The charge, 
therefore, that Josephus was governed by prejudice in taking 
no notice of Jesus and his alleged history, falls to the ground. 
Josephus fully confirms the astro-theological nature of the four 
gospels and the astronomical origin of the Jewish, as well as 
the Christian religion. We regard the communication of 
Josephus, as a whole, as most important. 



94 ANTIQUITY UN VEILED. 



The Biographer of Apollonius of Tyana. 



11 I Salute you, sir :— I wrote the life and adventures of 
Apollonius of Tyana, by the order of Julia Domna ; and no 
reasonable person would suppose for an instant that she would 
have desired an adept in Oriental languages to have transcribed 
them for her, if the character to whom they related had not 
been of great note. Whoever denies the statements of critics, 
that Apollonius of Tyana was a great man in his day and 
generation, denies the truth. Among the first and most remark- 
able discoveries of the Empress Julia, was the identity or 
striking resemblance of the sculptured features of the faces of 
the Roman deity, Apollo, and of Apollonius of Tyana, as they 
were then represented at Rome. I took the facts of my history 
of Apollonius from the Memoirs of Damis, (the St. John or 
beloved disciple of that great man) from his birth to the begin- 
ning of the second century ; and from Mceragenes to the time 
of Euasthenes. All these men were biographers of Apollonius 
before my time, and from their works I wrote my history of 
him. But every effort has been made by succeeding popes and 
emperors since the reign of Constantine the Great, to destroy 
what I wrote of Apollonius. But it is a fact that he, Apollonius, 
was, by the Romans, worshipped in the days of Septimus 
Severus as the great Prometheus or the saviour of men, and 
this continued up to the time when I wrote his history. The 
feasts in honor of him were always celebrated, in connection 
with a certain star (such as the star of Bethlehem), and this 
star was in the constellation Aries or the Lamb. He was 
worshipped as the centre of God's eternal circle. Under the 
idea of propitiatory sacrifice, mankind had sacrificed every 
animal from a frog to a horse, and finally ended with human 
blood offerings ; and this was deemed a necessity in my age to 
purify a soul. This was concurrent with the purification related 
by Euxenes. From his days to my time there was just as much 
of sacrifice observed as in previous times. The purest virgin of 
Rome had to die in honor of the god Apollo, and her soul 
passed to Apollonius in Paradise. Now I will say in conclusion, 



PHILOSTRATUS. 95 

I saw hundreds of persons kissing the Greek cross and offering 
up that last dying prayer of the Promethean saviour, accom- 
panied with the burning of myrrh and frank-incense m incense, 
the same as you see this done in the Christian churches at your 
approaching Easter festival. The Catholic spirits are so shut 
up in their earthly acquired dependence upon their priests that 
they cannot ascend as spirits out of that condition, and they 
are forced back to the earth. No ascent is possible for them, 
while thus held, and they react upon you mortals with disas- 
trous force. There was no such religion as the Christian religion 
in my day. There was a sect who worshipped the Hindoo 
Christos. Their religion was a mixture of Buddhism, Platonism 
and Greco-Gym nosophism ; and their first and most important 
rite was circumcision. But they were not very numerous or 
widespread. They resided mainly at Ephesus, Cairo and Rome. 
The chief symbol of their religion was a circle within which 
were represented the. human sexual organs. They were 
very secret in their movements and their teachings were very 
obscure. No one knew of such a person as Jesus of Nazareth at 
that time. The Nazarites were held in the greatest contempt 
by the Jews, and it was for that reason the Christian priesthood 
chose that obscure village of Judea for the scene of Jesus's 
abode. I am Flavius Philostratus." 
Refer to Smith's Dictionary of Greek and Roman Biography. 

It is not a little singular that this most invaluable work of 
Philostratus has never been wholly translated into English. It 
is very evident that the scholars of English speaking peoples, 
have too much regard for their popularity to venture to give 
their patrons an English translation of this Christianity — 
annihilating narrative of the life, adventures and teachings of 
the real author and founder of that ecclesiastical fraud. It is 
impossible for want of space to give all the extracts which seem 
important to get a true idea of the value of this communication. 
To those of our readers who wish to pursue the investigation of 
the subject of this sketch in connection with Apollonius, we 
would say that if they will refer to the account of Apollonius 
by Benjamin Jowett, M. A. Fellows and Tutor of Baliol College, 
Oxford, England, as published in Smith's Dictionary of Greek 
and Roman Biography, they will there find in connection with 
the life of Apollonius, a brief discussion of three very important 
questions, namely : I. The historical groundwork on which the 
narrative of Philostratus was founded. II. How far, if at all 
it was designed as a rival to the Gospel History. III. The real 



96 ANTIQUITY UNVEILED. 

character of Apollonius himself. These discussions will show 
how Christian critics flounder fruitlessly about to reconcile 
undoubted historical facts with the fraudulent pretences of the 
" Gospel history," as they are pleased to designate their string 
of theological fables. It is a fact that must end all possible 
controversy as to whether Philostratus borrowed any part of 
the "general story of our Lord's life," or whether the latter was 
not bodily stolen from the life and writings of Apollonius of 
Tyana, that Philostratus does not mention Jesus Christ, or his 
twelve apostles, or either of the so-called Christian gospels, as 
having furnished him any of the materials for his biography ; 
but that the main source of his information was the memoirs 
■ of Damis and Maximus of iEgse, of the life doings and teachings 
of Apollonius the beloved master, written while yet Apollonius 
was living. It is certain that when Philostratus wrote his 
biography, Jesus of Nazareth had never been heard of. That 
there is, therefore, any striking analogy between the life of 
Apollonius and the life attributed to the Christian Jesus, is 
sufficient to show that the latter is but a bungling parody, on, 
or plagiarism of Philostratus' s Life of Apollonius. Of this fact 
we have now in hand ample spirit and historical testimony to 
fully establish. We also call attention to the third chapter of 
Charles Blount's English translation of Philostratus's Greek 
text, where will be found the sources from which Philostratus 
drew his materials for the biography of Apollonius. 

According to Charles Blount it appears that while in his 
work, Philostratus speaks disparagingly of Mceragenes as a 
reliable authority, he mentions him in his communication, as 
his authority for the facts appertaining to some portions of his 
work. On the other hand, he mentions Maximus of JEgse as 
one of his authorities in his work, while in the communication 
he does not mention him, but mentions Euasthenes. Why he 
does not mention the Testament written by Apollonius himself, 
in the communication we do not know, unless he made but 
little use of it in composing his biography. All the facts would 
seem to indicate that Damis did not commence his Memoirs or 
Commentaries on the life and labors of Apollonius, until after 
he met the latter at Nineveh, when he was on his way to India. 
At that time, Apollonius was past forty years of age. It seems 
that Maximus, had made a record of the events of his life while 
at iEgse, in the Temple of iEsculapius, where, young as he then 



PHILOSTRATUS. 97 

was, he gained the greatest renown as a healer and philosopher. 
After leaving iEgse, there seems to have been no record kept of 
his doings, until he determined to set out on the wonderings 
in the search, and in the dissemination of knowledge, which 
only ended with his great old age. Prof. Jowett says there 
seems to have been a gap in his history of nearly twenty years. 
That is true so far as historic records go, but not true so far as 
the spirit testimony of Apollonius is concerned. After his 
wanderings through the countries of Asia Minor, fulfilling his 
Pythagorean probation of long years of silence and contempla- 
tion, he went to Antioch and opened a school where he taught 
the modified Essenian philosophy which he had conceived, 
and which it was to be his life's mission to give to the world. 
It was there he held fellowship with the great Essenian patri- 
arch Ignatius of Antioch ; and in time gained the highest name 
for learning and wisdom of all the philosophers of his time. 
Especially did he gain renown as a healer of all human mala- 
dies by virtue of his sympathetic and magnetic nature. At that 
period there seems to have been a great outpouring of spirit power 
upon the people of southwestern Asia, and especially upon the 
people of Judea. Hearing of the wonderful doings of Apollonius 
at Antioch, the Jews became importunate that he should appear 
among them, and at length prevailed upon him to visit Jerusalem 
for which place he set out. Apollonius in his spirit communication 
recounts the incidents attending "his entrance into Jerusalem, 
and the result substantially as is related in the gospels of the 
Christians concerning Jesus of Nazareth. The jealousy of the 
Jewish priesthood was so aroused against him, on account of 
the popular excitement occasioned by his wonderful work of 
healing among them, that he was compelled to seek safety by 
flight. Returning to Antioch, he resumed his teachings there, 
and continued them until he decided to start for India. There 
is no doubt some good reason why that portion of Apollonius's 
life work is not forth-coming at this time, which will be dis- 
closed in the future. It is by no means certain but that the 
copy of Philostratus's work that has been permitted to come 
down to us, has been largely suppressed by the Christian 
pontiffs or their kingly tools. That gap covers the precise time 
when it is said Jesus of Nazareth was performing those mira- 
cles of spiritual power, for performing which he has been 
worshipped as God. In this connection we are led to notice 
one passage in the Gospel According to Matthew, which shows 



98 ANTIQUITY UNVEILED. 

that the hero of that Gospel was not a Galilean, but quite 
another person. Matthew iv, 23, 24. 

"And Jesus went about all Galilee teaching in their syna- 
gogues, and preaching the gospel of the kingdom, and healing 
all manner of sickness and all manner of disease among the 
people. 

"And his fame went throughout all Syria ; and they brought 
unto him all sick people that were taken with divers diseases 
and torments, and those which were possessed with devils, and 
those which were lunatic, and those that had the palsy ; and 
he healed them. J ' 

Now so far as Syria is concerned, that was certainly the case 
with Apollonius, who at Antioch, the capital city of Syria, was 
overwhelmed with his labors as a mediumistic healer. That 
Apollonius, who had for many years been performing his 
miraculous cures in tlie very heart of Syria, should have 
acquired fame in that extensive country w^as natural, but that 
Jesus of Nazareth of whom no one had heard until then, should 
have had such an extensive fame in so short a time was per- 
fectly absurd. We venture to say that that brief mission, 
attributed to Jesus of Nazareth in after centuries as having 
been performed in Galilee and Judea, was nothing more nor 
less than a parody on the account of the journey made by 
Apollonius from Antioch to Jerusalem, and his stay among the 
priest-ridden and superstitious Jews. He would naturally have 
gone by way of Galilee, and no doubt preached and healed as 
he went, creating the very excitement among the Jews that 
he created wherever he went afterwards, from India and Egypt, 
to the most polished cities of ancient Greece and Rome. Reader, 
is not this a most natural and unavoidable inference ? It is just 
this part of the grand and unprecedented career of Apollonius 
that has been blotted out. Is it not most significant that it 
is during the period of this journey of Apollonius to Jerusalem 
by way of Damascus and Galilee that the only part of the life 
of Jesus Christ our Lord that amounted to anything is fixed? 

But more than all else, is the testimony of the spirit of Phi- 
lostratus important, when he tells us that in the third century 
at Rome, the especial and original seat of the Christian Church, 
that Apollonius of Tyana was worshipped as the Saviour of 
men, at the very time he, Philostratus, wrote his biography. 
Is this not a most significant fact, for fact it is, as Christian 
writers are forced to admit? Had Jesus of Nazareth been so 



PHILOSTBATUS. 99 

worshipped at that time, what sense or reason would there have 
been in the Emperor Severus and his subjects to have wor- 
shipped Apollonius as a saviour ? But this is not all, the star 
dedicated to Apollonius, was a star in the zodiacal constellation 
Aries or Agnis, the Lamb, in which the Sun crossed the equi- 
noctial line, at the vernal equinox, thus identifying Apollonius 
as the crucified lamb, whose crucifixion redeemed the world 
from the desolation and death of winter. The sacrifice of the 
purest virgin of Rome to Apollo, the Sun-god, and the supposi- 
tion that her soul passed to Apollonius in Paradise, shows the 
veneration in which the memory of the latter was held, at least 
one hundred and fifty years after his transition to spirit life. 

We know from dear bought experience, that the spirit of 
Philostratus is correct when he says that Roman Catholic and 
other Christian spirits are the curse of humanity on account of 
their spiritually but voluntarily enslaved condition, and their 
earth-bound purgatorial despair. 

It is certainly true that there was no Christian religion at 
Rome until more than fifty years after Philostratus' s transition 
from earth. The religion relating to the worship of the Hindoo 
Christos was not openly taught and the sect was without 
influence. Their symbol, the phallic cross, showed the Indian 
origin of their belief. No s uch person as Jesus of Nazareth 
was then known, and the great probability is that Apollonius 
was the Nazarite who went through Galilee to Jerusalem. He 
was undoubtedly an Essene, and the Essenes were called 
Nazarites by the Jews as a term of reproach. It is impossible 
for us to dwell more fully on this most valuable communication, 
but we have adduced more than amply enough to show its 
substantial correctness from beginning to end. 



100 ANTIQUITY UNVEILED. 



COSMAS IfllDICOPliETJSTES. 

A Greek Geographer and Antiquarian. 



11 May we be blessed in the service of truth : — I lived 
in the sixth century and I was a traveller. I am known in 
connection with what is called the Adulian Marble. It is 
Qlaimed that this marble has inscribed upon it the life and 
career of Ptolemy Euergetes. Such is not the fact. I was the 
first one to call this to the notice of the learned of my day. The 
real facts of the case are these. I did not know them as a mortal, 
but I now understand them as a spirit. Upon that marble are 
the keys of the Christian religion. That is, the symbols are 
there. The learned of to-day treat this marble as if it were the 
history of a single king, when in reality it contains all such 
things as the doctrine of the trinity — the communion — the 
blood of Bacchus — the feast of the goddess Ceres, and other 
things analogous to Christian doctrines and observances. But 
the Christian priesthood are blind to things which they know 
to be true. They will never read inscriptions right, that are 
dangerous to their infernal superstition ; but light will be 
thrown upon these things. If mortals do not stand up to their 
duty, truthful spirits will. We want no interference by priests 
with the truth. Even now, in the excavations that are being 
made for ancient ruins, they are continually manufacturing 
plates, in imitation of ancient ones, to support the Old Testa- 
ment, and their operations should be closely watched by Spirit- 
ualists and Materialists. No tricks are too dark for them, that 
they think will help them to prolong their power. If this 
communication is thought upon and acted upon, it will do a 
vast amount of good. My name here was Cosmas Indicopleustes. 

For account of Cosmas Indicopleustes we refer to Encyclo- 
paedia Britannica. 

When Cosmas tells us that "the Christian priesthood are 
blind to things whieh they know to be true ; that they will 
never read inscriptions right that are dangerous to their infernal 
superstition," he undoubtedly speaks whereof he knows, and 
plainly implies that, they have acted upon that policy in regard 
to the Adulian inscription. Cosmas tells us that even now, that 



BARTHELEMY. 101 

priesthood under the pretence of honestly searching for the 
buried evidence of the truth of the Old Testament, are engaged 
in counterfeiting relics to bolster up that foundation of the 
Christian Scripture. But it will not avail. The truth is to be 
found, not buried beneath the mouldering ruins of mortal, and 
perishable antiquity, but in those realms of light and truth 
where dwell the truly great, and good and wise of all the ages. 
Brethren, sisters, look up into the beaming sky above you, if 
you would enjoy the sunburst of living light — not adown the 
dark vistas of the still lingering gloom of the dying and dead 
past. " Let the dead past bury its dead," and let us seek light 
and guidance from the teachings of true, good, and wise who 
are before us ; not from those who insist on groping backward 
into the darkness that grows deeper and deeper, the further it 
is penetrated. At least this to me seems the true way of 
wisdom. 



JEilJi JACQUES £R^THBLiE]VlY. 

A French Scholar. 



11 Good day, sir : — The great difficulty that an antiquarian 
and searcher into the mysteries of the past has to contend with 
is the opposition to anything that will throw light on the 
origin of the Christian religion. In the first place, you are all 
more or less dependent upon persons who subscribe their money 
to help you, in various ways, in your researches into the mys- 
teries of the past ; and you must be careful, no matter what you 
may discover, of not trespassing upon their religious beliefs. 
But no antiquarian that ever lived has failed to discover that 
the whole of the modern Christian religion, under the different 
forms of symbolic worship, is written upon all the temples and 
tombs of antiquity. But not being able, when I lived on earth, 
to do as I pleased, I left a key for those who desired to use it, or 
who had the means to show up the subject of the Christian 
religion in its true light, and this was called the Alphabet of 
Palmyra, by means of which certain inscriptions upon the 
ruins of the temples of that ancient city could be used to throw 
a flood of light upon all the ceremonies of Christianity. There, 



102 ANTIQUITY UNVEILED. 

is set forth the doctrine of the Trinity ; there, is to be found the 
censor ; there, is represented the eucharist in the feast of 
Bacchus ; there, are the priestly robes ; there, are the mitre and 
other insignia of popes, cardinals and bishops ; there, are offi- 
ciating priests, all paraded before you on those ancient ruins ; 
and on other ruins in Kartoum, Egypt, and in what is known 
as the Abyssinian desert, these things have been frequently 
seen. There, also you will find the identical head that is to be 
found engraved in Christian bibles, as the representation of 
Jesus of Nazareth, carved as the object of heathen veneration. 
On tombs especially this may be found. It was my belief at 
first, from the knowledge I obtained, that this face or head was 
the representation of Ptolemy Euergetes ; but I have found out, 
as a spirit, that it was of much later origin, and represents the 
likeness of the reviewer of ancient symbolism — Apollonius of 
Tyana. I have also, from the examination of drafts made by 
Sir Warren Hastings, of the cave of Elephanta, in India, found 
that instead of the Jews wearing the robe or dress that is set 
down in history as having been worn by Herod, that it was 
worn by the tyrant Cansa, representing the slaughter of the 
innocents, in the cave of Elephanta. I am also satisfied that 
the Adulian marble represents the life, adventures and miracles 
of Apollonius of Tyana and not of Ptolemy Euergetes ; because 
the characters that are there engraved or cut do not belong to 
the time or age of that king, but they do belong to an age about 
three hundred years later, which would bring them down to 
the death of Apollonius. Besides, I know that there were to 
be found in basso-relievo, on tombs and temples, the face and 
effigy of that extraordinary man. Another fact bearing on this 
point is this : In our antiquarian researches we acquire the 
faculty of distinguishing differences of character and style 
between the antiquities of different ages. I might possibly, 
after controlling this man for a certain length of time, be able 
to show you what we antiquarians understand as to these 
differences of face, form, symbols and signs, and thus distin- 
guish those of one age from another ; but to do this upon the 
first control of this medium would be impossible for me. I want 
to say further, that there may be scholars who come here from 
the spirit world who will convey their ideas more clearly and 
explicitly than I have done ; for under the circumstances, it is 
with the greatest difficulty I have been able to force this com- 
munication through the medium. My name was Jean Jacques 
Barthelemy. I passed to spirit life in 1795. I was the author 
of the travels of Anacharsis the Younger." 

Refer to account of Barthelemy in the Nouvelle Biographie 
Generale. 



BARTHELEMY. 103 

The spirit of this learned antiquarian and reader of inscrip- 
tions that returns and confesses that he did not dare to disclose 
what he knew to be the truth in regard to them, doubtless gives 
us a true account of facts as he knows them. As a spirit he 
congratulates himself that he at least left behind him in his 
essay on the language and alphabet of Palmyra, the key by 
which what he left undone may be attained. But the fact of 
greatest significance is that the monuments in Upper Egypt 
and Abyssinia that have been supposed to have been erected in 
honor of King Ptolemy Euergetes, are in reality the monu- 
ments erected by the Gymnosophists of Upper Egypt and the 
regions still higher up the Nile, in honor of the great philoso- 
pher, medium and teacher, Apollonius of Tyana. It is a 
historical fact that Apollonius travelled all over those regions 
after his famous interview with Vespasian at Alexandria and 
made a deep and lasting impression among the meditative and 
philosophical religionists of those distant regions. 

In relation to the Adulian inscription, in view of all the facts, 
I conclude that the throne or monument at that time was 
erected by Ptolemy Euergetes about 220 B. C, and that a part 
at least of the inscription upon it relates to that Egyptian king. 
But when Apollonius visited Adulis three hundred years later, 
his followers, who were then in control of affairs in that city, 
made an inscription upon it, commemorative of the doctrines 
and religious observances inculcated by Apollonius. In noticing 
~the communication from the spirit of Cosmas Indicopleustes, 
I searched the works of various writers for information in 
reference to the Adulian inscription and found that a part 
of the inscription had disappeared. This is, to say the 
least, very significant. Is it not more than probable that some 
pious Christian priests have recognized the importance of 
erasing that tell-tale portion of the inscription ? I do not hesi- 
tate to say, from my large experience in testing spirit commu- 
nications, that the statements coming from Cosmas and Bar- 
thelemy are true. It is a fact, amply attested by truthful spirits, 
that they have vastly more opportunity of knowing what is 
true, even as to the affairs of earth, than they had when they 
were here in the mortal form ; and having nothing to lose by 
telling the truth, and everything to gain by doing so, their 
statement may be depended on when not inconsistent with 
probabilities or known facts. The positive evidence of the truth 



104 ANTIQUITY UNVEILED. 

of these spirit statements is within reach, and they will doubt- 
less be fully verified in time. According to the Penny Cyclo- 
paedia the inscription may be found in Montfaucon's Collectia 
Nova Patrum, also in Fabricus' Bibliotheca Grseca, and Chis- 
hulPs Antiquita Asiaticse. 



An Eminent English Traveller. 



" Good day, sir : — There is no antiquarian — no inscriptionist 
— no linguist, but absolutely understands that all historic reli- 
gions, either through relics, monuments or scrolls, have their 
origin in the sun ; and that all the ancients, although their 
religions may be diversified, started on that central pivot, the 
Sun. And after a most laborious effort to come here to-day, 
and through an uneducated man to state what I know, I find 
it most difficult (as you mortals cannot and will not know, until 
you become spirits,) to carry out my purpose. We will com- 
mence with this, (what has been said being only preliminary.) 
* Abrasax. 7 You will find that this word wherever written or 
carved, is claimed to have been derived from the Hebrew Ab 
Ben, ^and has been said to designate what might be termed in 
Hebrew — 'father ; ? but in no case can the learned claim that 
this is true, for in reality it relates to the Persian god Mithras ; 
and the Abraxas or Abrasax, means the amulet worn by the 
ancients ; and in all cases is traced to Mithras, as typical of the 
Sun. I will next refer to G. Belzoni's great discovery at Thebes, 
where basso-relievos cover the sides of a tomb that no antiqua- 
rian can claim to understand in any other light than astronom- 
ical. Also in the works of Edward Ruppel, and his discoveries 
in Egypt, Nubia, and Kordofan, it will be found that all the 
temple inscriptions and tombs, are, in every case, either built 
according to the ancient system of astrology ; or, they are so 
sculptured, outside and in, as to render their astrological rela- 
tions apparent. The first thing that strikes the attention of an 
antiquarian, are certain symbols always known as representing 
the sun, or the centre of the solar system. You will also find in 
the writings of Belzoni, concerning the Oasis of Jupiter Ammon, 
that the whole ancient system is a combination of the Sun with 



HENBY SALT. 105 

the first sign of the zodiac, or with Aries, the Ram or Lamb. 
The same kinds of basso-relievos, only of a ruder character, are 
found in the bases of the temples of India ; among the principal 
of which are the caves of Elora and Elephanta. And that this 
principle is just as much observed to-day, in these ancient 
countries, I am prepared to prove, by the temples of Shoemadoo 
near Pegu in Birmah, called in English, the Golden Supreme ; 
also by the temple near Rangoon of the Shoe Dagon or Golden 
Dagon. These temples are built upon exact astronomical prin- 
ciples. This last modern Dagon throws a full light upon the 
nature of the temple of the Philistines, spoken of in the Hebrew 
text, where Dagon fell down before the ark. No learned com- 
mentator can deny the identity of the modern Dagon with the 
ancient one. And now for my final effort through this man, to 
show where, from inscriptions and ruins still existing, I think 
it will be found that true civilization began ; and to do this I 
shall have to go back before real history begins, and show that 
man having left his rude home upon the Asiatic plains beyond 
the Himalayas, made his descent into the fertile plains of India, 
with all his rude barbarian health not yet enervated by luxury. 
There, finding the soil to yield him the necessaries of life with- 
out labor, and everything that goes to make up material happi- 
ness, he naturally became mentally developed. And in those 
regions, I think, between 12,000 and 15,000 years ago, was 
invented and introduced what is termed by the learned, the 
Sanscrit tongue, the language of the real Sun worship ; and 
which has governed every system of religion since. If there is 
any religion without the symbol of the Sun in Aries, or in the 
first sign of the zodiac, I have failed to discover it. All kinds 
of life that have taken on form have been worshipped, simply 
as types or way-marks to the great material god — the Sun. In 
writing they almost always, or as nearly as possible, wrote from 
East to West, It is a well known fact that all the early Christ- 
ians worshipped, or manifested their adoration, by bowing 
toward the East — the counterpart of pagan Sun-worship. And, 
in Palmyra and Thebes, the principal object worshipped by the 
forerunners of Christianity, was Aries the Ram or Lamb ; and 
the Therapeutse also worshipped the same symbol. You will 
find this proven in Sir William Jones' Asiatic Researches. I 
am sorry, as a spirit, that I allowed Christianity to blind my 
eyes to the truth. As I did so, I owe it to my mortal brethren 
here on earth to set them right. If this succeeds in doing what 
I intend it shall, (and I have no doubt it will if properly fol- 
lowed up,) I will have done my part toward retrieving my 
mistake. And now I have this to say to you, that whilst I leave 
you to withstand the concussion of error, I as a spirit will 



106 ANTIQUITY UNVEILED. 

always be with you in what I have here uttered. Yours for the 
public good, Henry Salt." 

Refer to the Biographie Universelle for account of Henry Salt. 

Such a man was Henry Salt, whose spirit, after a half 
century, returns to inform the world as to certain points of 
ancient history which his Christian prejudices prevented him 
from acknowledging when in the mortal form. Reader, think 
of what the world has been deprived of through the Christian 
training of this truly learned and accomplished antiquarian. 
If Henry Salt had, in 1809, when the result of his investigations 
into the antiquities of Hindostan, Abyssinia and Egypt was 
first published, then asserted what he now positively asserts, 
to wit: that all religions had their origin in the "sun," from 
"which they all started as from one pivotal point, — it would 
not be necessary for me to draw down upon myself the 
opposition and enmity of religious bigots, in laying bare the 
truth in relation to those time-honored delusions, called Christ- 
ian truths. That he should have found it most difficult to use 
the medium as well as he did, I can well understand, although 
he thinks that cannot be possible. I have not a doubt of the 
correctness of his interpretation of the Abraxas or Abrasax, 
which has been so clearly misunderstood. It is undoubtedly a 
Persian, and not a Grecian symbol, as has been erroneously 
supposed, and no doubt had relation to the sun in its annual 
revolution. 

For account of Wilhelm Ruppel and Belzoni, we refer to 
Thomas's Dictionary of Biography. 

The spirit of Salt no doubt recalls what he was perfectly 
familiar with in his earth life, when he speaks of the astrologico- 
theological discoveries of Belzoni and Ruppel. He must have 
been personally acquainted with both, and they no doubt con- 
curred in opinions as to the astro-theological origin and char- 
acter of Christianity. No well informed antiquarian will 
question the assertion of this spirit, that the temples of India 
and Egypt corresponded as to their respective symbols, and the 
signification of them. That the Burman Dagon of modern 
times is identical with the fish-god of the Philistines, there is 
no doubt. They represent, alike, the Sun in the sign of the 
Fishes, and because of that fact the former is called the Golden 
Dagon, everything being considered golden that expressed the 
solar light. But here we have the spirit of one of the most 



HENRY SALT. 107 

learned men of the beginning of the present century, in the 
light of his mortal and spirit knowledge, asserting that the first 
written language was the Sanscrit, and that it had its origin 
between 12,000 and 15,000 years ago, in the elevated plains of 
Southern and Central Asia, among a people themselves fresh 
from a barbaric state ; and what is most significant of all, that 
that language was invented to express the worship of the Sun 
by that rude and early people. Even at that early period, the 
Sun, in the sign of Aries, was a leading feature of the religion 
of the primitive Aryan people. It was on account of the fact 
of the Sun's apparent movement from east to west, says the 
spirit of Salt, that the Asiatic peoples usually wrote from right 
to left instead of from left to right as we do. It is equally certain 
that the Essenes, who were the primitive Christians, wor- 
shipped the Sun, and always bowed or knelt toward the east in 
adoration of the Sun. It is equally certain that the principal 
object of worship by the Palmyrans and Thebuns who were 
the people from whom the Christians derived their religion in 
great part, was the Sun, in the sign of the Lamb. This spirit 
frankly confesses that he allowed himself to be blinded by 
Christianity, and comes to us, he says, to make amends so far 
as he may for his error, by disclosing what he could of truth. 
Reader, could you know the labor of testing the truth of these 
communications, you would regard them as more precious than 
gold, as sources of the most reliable knowledge as to the affairs 
of the past. 



108 ANTIQUITY UNVEILED, 



JK. SE^VlLiIilUS riO^IAfiUS 

Roman Consul and Historian. 



" I salute you, sir : — All the Christians that ever lived, or 
ever will live, will find their ideal Jesus but a phantom — a 
myth. They can chase it as a child would a butterfly through 
a meadow on a summer's afternoon, and it will elude theirgrasp. 
The Christian Jesus is nothing more than the Chrishna of the 
Hindoos ; the Beal or Bell of the Babylonians ; the Apollo of 
the Greeks ; and Roma or Romulus of the Romans ; modified 
in forms and ceremonies suited to modern superstition. All 
this I have learned in spirit life through the desire to be histor- 
ically correct. When here I was a historian. As a spirit my 
inclinations lead me the same way. All the kings and princes 
of ancient times were worshipped at the same time the Christian 
Saviour was said to be on the earth. Now, I am here to tell the 
truth. There were no Christians nor Christianity in the time 
of Nero, from A. D. 45 to 68. We knew nothing of such a reli- 
gion, nor was it in existence at that time. And I want it 
expressly understood that I was a historian, at that time gath- 
ering all the facts I could. If there had been the slightest 
evidence of it, I would have acknowledged it. But in my day, 
nobody knew anything of the Christian Saviour nor his apos- 
tles. There were two religions in the time of Nero that held 
supremacy, one was the 'Sun 7 and the other the 'Son.' You 
may ask me what was the difference between them. I answer 
the first was the sun worshipped in a material sense, and the 
second was the same solar orb spiritually or symbolically wor- 
shipped, in the Ahnnian of Zoroaster of Persia. These were the 
predominating religions, and all the priests understood them 
as I have stated. My name was M. Servillius Nonianus. I 
lived about from A. D. 50 to 70." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Nonianus. 

Nothing whatever is said in the biography about his historical 
works, from which we may infer that they shared the fate of the 
labors of other historians who lived and wrote at the time when it 
was said Jesus and his Apostles were creating such a sensation in 



PHILADELPHIA. 109 

the world. That this communication is genuine we cannot 
doubt from the circumstances under which it was given. Here 
is another spirit who must have known of Jesus and his doings, 
if what is related of him was in any respect true ; who comes 
back and positively denies that there was any such person, 
prior to A. D. 60, as Jesus Christ, or Jesus the Christ, or Jesus 
of Nazareth, or the Nazarene, or the Saviour of Men ; or any 
Apostles who taught the religion of such a being. 



PTOLtEJVlY phii*a£>ehphus. 



" Good Day : — Humility is one of the attributes of true great- 
ness, therefore I come here to-day, after the lapse of centuries, 
to try to bring to you as much light as possible under the cir- 
cumstances. I w T as born and brought up in a way that devel- 
oped in me a taste for literature. I was absorbed by a passion 
for books, and through my library-keeper Demetrius, I suc- 
ceeded in securing about 280,000 rolls or books. What did 
all this vast mass of learning do to benefit humanity? There 
are no religious systems existing to-day but what obtained the 
principal parts of their creeds and tenets from the Alexandrian 
Library. Learned men of all nations and religions resorted to 
Alexandria, and from them I bought the principal works relating 
to their religions. In the course of time those men after inves- 
tigating the works on religion in the Alexandrian Library 
modified and remodeled their respective religions. If you ex- 
amine the ancient Egyptian coins of the date of my reign you 
will find myself and queen represented as divine brother and 
sister ; for in order to preserve the cast of features of the royal 
family unaltered it was regarded as necessary to marry your 
own sister ; and Arsinoe was my sister. I always desired to 
receive the truth, come whence and from whom it might. I 
intended, had not my life ended too early to accomplish the 
work, to have founded a system of morality and spirituality, to 
comprise all that was good, true and valuable in the religions 
of every people that I could reach. I would have saved untold 
numbers of human lives, and would have led the development 
of mankind to a point far beyond that which has been reached 
to-day. Spiritual mediumship has been the light of all nations 



110 ANTIQUITY UNVEILED. 

and all peoples through all time. The nation or sect that scorns 
mediumship may flourish for a time, but they will soon perish 
beneath the wheels of progress. I had another object in mak- 
ing the vast collection of books before mentioned. I expected to 
be able to furnish to the world a legal code that would have 
established justice and abolished human slavery. It was this 
that caused me to liberate 100,000 Jews. But to accomplish 
tnis Herculean task, a mortal life was too short, amid the bigotry 
and ignorance of my age. Since passing to spirit life, I have 
been seeking mediums and have manifested myself through 
them, but never before have I found a medium I could control 
so well as the present one. You are absolutely correct' in the 
stand you have taken regarding the Christian religion ; and the 
,more you search out and investigate the matter the more posi- 
tive will become the conclusion that the Christian religion is 
the outgrowth of the library of Ptolemy Philadelphus. You 
can then throw down the gauntlet and challenge the world to 
an investigation of the facts. I will also say that your chrono- 
logical tables are not correct. Perhaps at some future time I 
may be able to return and again communicate with you, when 
I will prove to you by comparing the works yet in existence 
that you are not living in the nineteenth century of the Chris- 
tian era, but in the twenty-second. The originators of the 
Christian religion were many, each contributing something to 
the aggregate of what it represents. Potamon, in the reign of 
Augustus, more than two hundred years after the enterprise of 
projecting a new religion that should take the place of all pre- 
vious religions that had been begun, arranged the incongruous 
materials in what he called the Eclectic system of religious 
observances and maxims. I am Ptolomy Philadelphus. 

Refer to Biographie Universelle for account of Ptolemy Phila- 
delphus. 

When this communication was received, we had no knowl- 
edge of the history of such a king, beyond the fact that he 
reigned in Egypt at some period of history. This communica- 
tion seems to settle the disputed question as to whether Deme- 
trius was really the keeper of the Alexandrian Library under 
Ptolemy Philadelphus a fact which has been strongly ques- 
tioned, and which is another example of the manner adopted 
by these ancient spirits to correct history as it has come down 
to us, and give information to be obtained in no other way. 

[The value of this communication, is not to be estimated 
lightly. We call the attention of our readers to the accounts now 
extant of that vast library, bearing upon the history of antiquity. 






PHILADELPHIA. Ill 

When we realize the difficulty attending the collection of 
books and manuscripts in ancient times, compared with the 
present, we can readily understand what a valuable collection 
it was for that period. Three times this vast accumulation of 
literature was destroyed, but not before many learned men had 
visited it and founded new systems of religion upon the knowl- 
edge there obtained. The library was considered the most 
valuable in existence, and even to-day scholars bemoan its de- 
struction, although not giving credence to the report that it was 
destroyed by Christian vandals in the interest of their religion. 
To-day the world is agog because of the discovery of a few lines 
of ancient manuscript in Egypt. (We refer to the manuscript 
lately discovered by Mr. Petrie, found in the sands of Fayoum, 
along Western Egypt. Some of which are to be seen in the 
Egyptian Collection of the University of Pennsylvania.) In 
these manuscripts reference is made to thirty-five lines of Iliad, 
five of which it is claimed by scholars arc not in existence in the 
copies which have come down to us, after bei ng copied and re- 
copied by the Alexandrine and Byzantine scribes; also with the 
four or five pages of Plato, found at the same time the discovery 
is made that Plato's text as we have it was touched up to suit 
the taste of the different critics and writers. If scholars admit 
these facts, how much ground it gives to the statements of these 
ancient spirits that their manuscripts have been mutilated and 
interpolated in copying in the interests of the Christian church 
by its writers, until they have entirely lost their original mean- 
ing at many points. Yet how little the information contained 
in the above mentioned and recently found manuscripts by Mr. 
Petrie is, compared to what has been obtained through these 
spirit communications which if accepted, will bring knowledge 
to the world of the greatest importance, and settle once for all, 
the truth, as to the source from whence the Christian religion 
sprung. — Compiler. ] 



112 ANTIQUITY UNVEILED. 



POJlTItfS PIIlRTB. 

Procurator of Judea. 



" My greeting to you is this : — I was appointed Procura- 
tor of Judea in the commencement of the reign of Octavius 
Augustus. At that time the Jewish nation was in a very tur- 
bulent state. Many men were brought before me on all kinds 
of charges, for these Jews were the most bitter sectarian bigots 
*in regard to their religious views that I have ever met with as 
a mortal or spirit. There never was brought before me such a 
man or so-called God as the present Christian system claims. 
There was a Jesus Onanias who was tried before me for high- 
way robbery and was crucified by my soldiers ; but of the now 
renowned Jesus I know nothing whatever. In their Jewish 
ceremonies, conducted at their own temple in Jerusalem, they 
were just that kind of element to control as are the Jews of the 
present day. They were divided into three or four different 
sects, and each of these was striving to become the master of 
the others. It required the whole military forces under my 
command to prevent them from murdering each other in their 
own temple. At the time of my procuratorship in Judea, there 
was a great influx of visitors from all over the East — wise men, 
so-called, who came there for the purpose of trying to under- 
stand the Jewish rites and ceremonies ; but they were so 
strictly guarded in their worship that they would allow none 
to communicate the secrets thereof. You know from history 
that it was the Roman policy to conquer and rule all nations 
by allowing them to enjoy without interference their respective 
religious systems. We did this simply because we found that 
religious ideas had become so rooted in the minds of different 
people that they would be subservient to us just so long as we 
would allow their religions free scope. Now I want to enter into 
further particulars. There was a sect of Jews called Essenes. 
They were what you moderns call Communists. They believed 
in having everything in common. They were also guided by 
the same principles that now govern the Shakers. The whole 
Christian story was conceived and framed among the Essenian 
brotherhood, who were hermits and lived apart from society. 
Christians to-day cannot prove anything about their man-God ; 
and all their hopes would have been overturned and destroyed 



PONTIUS PILATE. 113 

but for the destruction, by the Mah ornmedans of the Alexandrian 
library. Christianity would not to-day have any foothold if it 
had not been for the Mahommedans. They can thank the bigotry 
of the latter for the success of their own religion. I was Pro- 
curator in Judea in the fourth year of the reign of Augustus. I 
held the position nine years. In the latter part of my life I 
was banished for participating in a revolt at Rome, and I died 
at what is known to you as Trieste, in Austria, on account of 
being banished. This is the w r hole sum and substance of my 
career. As I hope for a happy spirit life, I can say I know 
nothing of any person, Jew or Gentile, of any Jesus, excepting 
the one mentioned in this communication. I am Pontius Pilate. ' ' 

[This communication from Pontius Pilate is positively con- 
firmed at the present time by the gifted and learned "Rabbi 
Wise," who recently journeyed to Jerusalem ostensibly for the 
purpose of ascertaining if the Gospel account of Christ's trial 
before Pontius Pilate, and condemnation to be nailed to the 
cross was true. The learned Doctor says he searched diligently 
the records of Pilate's Court, which are preserved, for the trial 
of Jesus, but it was not recorded. He found the record of all 
sorts of criminals, both of a high and low degree, but the name 
of "Jesus of Nazareth" was not there and never had been. 
Thus it appears that this most important spirit testimony 
as to the trial, is confirmed by one of the most gifted 
minds of our day, who personally investigated the records of 
the court of Pontius Pilate, only to find that what is taught in 
the Christian churches to-day relating to the so-called personage 
Jesus Christ, is entirely without foundation. This testimony 
from Rabbi Wise comes to us almost ten years after the spirit of 
Pontius Pilate had A T oiced through the medium his important 
statement, viz : that no such person as Jesus of Nazareth was 
ever tried before him as set forth by Christian writers. Rabbi 
Wise no doubt after making the long journey to Jerusalem 
earnestly and truly investigated the matter to learn whether 
the Christian Gospels were correct. This testimony is disinter- 
ested but goes far to prove that these ancient spirits are coming 
to earth for the sole purpose of bringing light to mankind who 
have been misled and are groping in darkness, mystified by 
these false teachings. Day by day and Sunday after Sunday, 
according to what is termed the "Apostles' Creed." millions of 
Christians repeat in their religious exercises " Crucified under 
Pontius Pilate," etc., yet in this nineteenth century, evidence 



114 ANTIQUITY UNVEILED. 

which cannot be set aside reaches us, not only from the spirit 
of Pontius Pilate, who, above all others, should know the truth 
pertaining to the question under consideration, but from a 
distinguished individual on the mortal plane who unknowingly 
corroborates the spirit's testimony. We can readily infer from 
the investigation by the learned Rabbi Wise that other claims 
of the so-called Christian religion if fully investigated would 
prove to be myths also. In view of these remarks we leave the 
reader to his own reflections, believing that the key we have 
furnished, is sufficient to unravel the mysteries hitherto 
concealed. — Compiler. ] 



Greek Patriarch. 



11 Sir : — The vicissitudes of life are great both in the mortal 
and spirit condition. No more ardent follower of Jesus Christ 
ever appeared upon this planet than I was, but my prospect — 
my hopes — my realization, as a spirit, have all been blasted. 
By what? By the non-realization of what I expected. All this 
is sad to think of ; and, far better is it for me to return from the 
spirit world and state my actual realization of spirit life to all 
people, so that none can be deceived. Vain is that hope that 
rests upon another's merits. Cultivate the purity of your own 
mortal spirit and rely upon nothing but a determination to do 
right. Oh ! sir, if I had to-day 1000 tongues, and as many 
transmigrations as the Buddha of old, I should ever aim to 
teach the tr^ith and realities of a spirit life as I know them to 
be. Honesty in religion is no proof of its truth. Christianity 
has caused more blood to flow — more widows to weep — and 
more children to be fatherless, than have all other religions on 
earth to-day. I ask, can infinite love conceive deeper infamy 
than Christianity has brought to this planet? Millions on 
millions of ruined souls in the after-life and untold numbers on 
earth weep, when they reach the finality of common sense and 
reason, over what they have reaped from the teachings of 
Christianity. Oh ! my heart is sad to-day. I feel the weight 
of the years that have elapsed since I left the mortal state, and 



CYRILLUS LUCHAR. 115 

would ask mankind to pause and reflect, now ; for the time 
will come when it will be far more difficult to act as a spirit 
than it is now for them to act as mortals. Christianity is not 
from the Jews, but from the Greeks. It is a combination of the 
Platonic and Alexandrian doctrines, with the doctrines of 
Apollonius of Tyana, the Syrian Christ, about thirty-two years 
after the birth of the alleged Christ. Out of these, together 
with the forged letter to the Roman Emperor Trajan, from 
Pliny the Younger, A. D. 103, has grown Christianity. Deny 
these facts who can. In the British Museum, Library Depart- 
ment, you will find that I, Cyrillus, Patriarch of Alexandria, 
sent a copy of the scriptures, known as the Alexandrian manu- 
script, by Sir Thomas Rowe to Charles the First, King of 
England, and that manuscript was transcribed from the 
writings of Potamon of v Alexandria, about the year 475, by 
Thecla, an Egyptian lady, and out of that transcribed copy, has 
their celebrated Alexandrian manuscript grown ; as any one 
will find to be true who will examine into the historical facts of 
the case ; and they are indisputable by the advocates of Chris- 
tianity. I would say in conclusion, let the light of truth shine 
and let it drive away all darkness from the human mind. 
Cyrillus Luchar, Patriarch of Constantinople. ' ' 

Cyrillus Luchar was a Greek Patriarch of Constantinople, 
noted for his efforts to introduce into his church the doctrines 
of the Reformed (Calvanistic) churches. He was born about 
1568 in Candia, which at that time was under the sovereignty 
of Venice and the chief seat of Greek scholarship. In 1G02 
Cyrillus succeeded Meletius as patriarch of Alexandria. After 
the death of Timotheus, patriarch of Constantinople, he was 
elected his successor by a unanimous vote of the synod. His 
life as patriarch was full of vicissitudes. The Jesuits, in union 
with agents of France, several times procured his banishment, 
while his friends, supported by the ambassadors of the Protestant 
powers in Constantinople, obtained by means of large sums of 
money, his recall. His attempt to Protestantize his church 
created many enemies against him in the Greek Church, and 
in 1638 a synod convened at Constantinople to try him. But, 
before sentence was pronounced upon him, the Janissaries 
arrested him by order of the government, carried him to a boat, 
strangled him and cast the corpse into the sea. Some friends 
found the corpse and buried it on an island, and ten years later 
a solemn funeral was held at Constantinople. 

In view of the facts connected with the communication of 



116 ANTIQUITY UNVEILED. 

Cyrillus we deem it one of the most remarkable and important 
that has ever come from any spirit since the dawn of Modern 
Spiritualism. The positive identification it affords of the origin 
of the so-called Christian Bible is so nearly perfect as only to 
require such collateral facts as are within reach to render it 
absolute and beyond question. The source and nature of the 
Alexandrian Manuscript of the British Museum is so clearly 
stated by the spirit of Cyrillus as to leave not a doubt that he 
had positive knowledge of the truth of his statement in regard 
to Potamon the Alexandrian having been the author of the 
original writings of which the Alexandrian Manuscript was a 
transcribed copy. It therefore becomes more and more clear 
that no man, nor man-god, such as Jesus Christ ever had any- 
thing to do w r ith the " Holy Bible, 7 ' as has been erroneously 
supposed and wrongly insisted on. 

Refer to the Encyclopaedia Britannica for the history of the 
celebrated Alexandrian Manuscript which will show the ma- 
terial correctness of the communication. It is no wonder that 
the giving of that communication was so cunningly resisted by 
interfering priestly spirits through the earlier part of that 
sitting. The same Jesuits who, in the interest of the Eoman 
Catholic Church, sought the ruin and death of Cyrillus, because 
he was possessed of the dread secret of the entirely human 
origin of the Christian religion, might well fear the disclosure 
of that returning spirit. Hence their manifest attempt to prevent 
its being given, or to so couple it with deceptive communications 
as to cause it to be discredited. But in spite of all opposition the 
great secret is out and recorded. 

After reading the history of the celebrated Alexandrian man- 
uscript in the Encyclopaedia Britannica, we can readily under- 
stand why the Christian critics of the Church of England in 
this age, seek to conceal the source of the Christian Bible. Why 
did not the learned Tregelles tell us how the name of Thecla, 
the martyred Egyptian lady came to be associated with the 
Alexandrian manuscript, by being placed upon the margin of 
the codex ? Who placed it there ? Why was it placed there ? 
When was it placed there ? Is it there in characters executed 
by a different hand than the body of the codex ? Is the ink 
different ? Is there any appearance whatever of difference in 
the age of the writing of the name Thecla, and the writing of 
the body of MS. Who was Thecla ? When did she live ? Why 



CYRTLLTTS LUCHAR. 117 

was she martyred ? Who martyred her? Why was she canon- 
ized by the Greek Church ? When was she canonized by that 
church ? When these most natural questions are answered it 
will appear that, "that shrewd conjecture " of Tregelles is an 
absurdity ; and that the Latin inscription of Cyrillus is certain 
to demonstration. But apart from these unanswered questions, 
we have the spirit Cyrillus coming back and communicating 
through an almost unlettered medium, not only that Thecla, 
the Egyptian lady, transcribed the Alexandrian MS. but that 
she did it about 475, the period which palaeographical criticism 
and analysis assign to its production, making known the most 
important fact of all that this noble Egyptian lady transcribed 
that manuscript from the writings of Potamon. It is hardly 
possible, if Spiritualism be true, that the spirit of Cyrillus should 
not have met the spirit of the canonized Egyptian Thecla and 
thus learned beyond all peradventure the nature of the writings 
that the latter transcribed. Those writings were, then, undoubt- 
edly those of Potamon. 

In view of the fact that Cyrillus, in his Latin inscription on 
the codex, mentions that Thecla lived shortly after the council 
of Nice, and that she transcribed Potamon's writings, we can 
readily understand the cause of her martyrdom. She knew 
that which the Roman Catholic priesthood could not afford to 
have the world know, and that was that Potamon was the 
author of the teachings that they had corruptly attributed to a 
deific man called Jesus who had nothing whatever to do with 
them. Thecla, the learned and noble woman, paid the penalty 
of her erudition with her life. 



118 ANTIQUITY UNVEILED. 



QUllSLTIIiHIAfl. 

A Latin Grammarian, 



" My best greeting to you : — When here, in mortal life, 
I was known as Quintillian, the grammarian, and lived at 
Rome from about A. D. 40 to A. D. 90. I was the master and 
teacher of Pliny the Younger ; and it is by his invitation that I 
am here to-day. I am glad to bear witness to the truth. I was 
a teacher at Rome at the time when there was not a single 
man of any education but that was engaged in making prose- 
lytes to some religious views of his own. All of their religious 
views had a pantheistic tendency. In fact Pantheism had set 
men crazy, each and every one desiring to add another god to 
liis household idols. In such a state were the religions of my 
day. In regard to that celebrated personage, whom the Christ- 
ians claim once lived in Judea, there was no account of such a 
personage in my day ; nor have I been able to find a single 
honest, unbiased spirit, in his or her religious views, who knows 
aught of Jesus Christ. Another thing that occurs to me in 
relation to the story of Jesus. It is my clear and positive 
conviction that the real Jesus was Apollonius of Tyana. 
While in mortal life I saw Apollonius. I was young then, and 
I heard him speak at Antioch. He preached the very same 
sermon or nearly so, that is called Christ's sermon on the 
mount. Being young then I thought his sermon wonderful, 
but when I had grown older, and had seen other philoso- 
phers at Rome, I heard from them just as much truth 
expressed more clearly and in fewer words than ever fell from 
the lips of Apollonius. I am also clear in this, that the cross 
has been the symbol of various countries and religions since 
the days of Rameses II., of Egypt. There is not a single rite, 
form of baptism, ceremony or prayer but what has been stolen 
almost bodily from China or India, which any traveller in 
those countries can see for himself. As the ancient philosophers 
only taught as much truth as they could conceive, so you 
should examine everything submitted to you by the light of 
reason and analogy. If you do this no Christian teacher will 
dare to deny the facts which we spirits are bringing forward, 
from day to day. These spirit voices will make all false religions 



QUINTILLIAN. 119 

bow at the shrine of eternal truth. This will finish my 
discourse." 

Refer to the Encyclopaedia Britannica for account of Q.uin- 
tillian. 

It was this amiable and accomplished Roman whose spirit 
returned and, through a medium communicated the important 
facts which we have given. But for that communication we 
should never have heard of such a person. It would seem from 
his communication, that he was neither born in Spain nor in 
Rome, as has always been supposed, but in Syria, as he says 
that when quite young he, at Antioch, heard Apollonius of 
Tyana preach, and this before going to Rome where he heard 
the transcendent oratory of the Roman philosophers. His 
mention of the fact that he came at the invitation of his 
old friend and pupil, Pliny the Younger, very fully accounts 
for his finding his way to us, Pliny already having com- 
municated several weeks before. If this communication 
is genuine and to be relied on, then it is very clear that 
nothing was known of such a historical personage as Jesus 
Christ or Jesus of Nazareth, as early as the middle of the first 
century of the so-called Christian era. It is equally clear that 
although the learned Quintillian has been in spirit-life for 
eighteen hundred years, he has never met a spirit who knew 
aught of Jesus Christ. His opinion that the real character or 
hero of the Christian story was Apollonius of Tyana, he having 
heard that remarkable man preach, is most significant ; and 
his testimony that the Sermon on the Mount, is substantially 
plagiarized from the preaching of Apollonius, leaves no reason 
to believe that there is anything original in the Christian 
scriptures, especially so far as its ethical and doctrinal features 
are concerned. It would seem equally clear that the cross, the 
forms, ceremonies and church ordinances, practiced and 
reverenced by Christians, are not original, but borrowed from 
the religions of China and India, through Egypt after the 
reign of Rameses II. one of the greatest sovereigns of that 
country (1300 B. C). Truly, in view of such spirit testimony 
as this, " These spirit voices will make all false religions bow at 
the shrine of eternal truth." 



120 ANTIQUITY UNVEILED. 



JTJMTJS IiUClUS FliOH^S. 

A Roman Historian. 



" I greet you, sie : — My mortal life came to an end about A. 
D. 130. In the time when I lived on earth all was confusion. 
Mankind was struggling for more light. The spirit of progress 
- was strong, but it afterwards became buried beneath Christ- 
ianity. To that religion we owe the long dark night of mental 
slavery. This religion was in its infancy in Rome, in my day ; 
but I think I can truly affirm from what I positively knew, 
that not only did the man called Jesus Christ never live, but 
this — that none of his apostles, so-called, were known of at 
Rome when I lived there. I was engaged in writing a history 
of the Roman emperors at that time, and all sources of infor- 
mation were open to me, so that I could investigate all existing 
evidence and write a correct history of what I had taken in 
hand. Only a portion of my writings have been preserved and 
are in existence to-day. The reason of this was that there 
were three pages devoted to denouncing the Christian religion, 
which were condemned and destroyed by a pope called Urban 
IV., I think. The Christian popes were cunning, but enough 
has escaped their destroying power to prove that their religion 
is founded on mythology, and that there is no so-called revela- 
tions in the Christian scriptures that have not been taken from 
works antedating the time of Christ. The so-called revelation 
of Jesus hc\s nothing new in it. It contains nothing that was 
not known to the ancients before that time. So much in 
relation to my mortal knowledge. I will now tell you that in 
the spirit life, I find that the ancient pagan idolater has a better 
opportunity to progress as a spirit than a bigoted and self-willed 
Christian. There are millions of Christian spirits in spirit life, 
many of whom know that their religion is a fraud, and yet 
will not acknowledge it to be so. They seek to keep up that 
mental slavery in spirit life which they maintained when here. 
The difficulty in the way of reforming these spirits is. that you 
are constantly sending fresh additions to them to swell their 
ranks. So long as this state of affairs continues, you must not 
wonder at the spiritual darkness that overshadows mankind. 
The enemies of truth that you meet here on the mortal plane 
are as nothing compared to the infinite number of spirits that 



JULIUS LUCIUS FLORUS. 121 

are contending against you on the side of life. But all that 
a true progressionist can do is to fight the good fight for truth 
nere, and then become translated to spirit life as a missionary 
on the other side. In this work you cannot fail to attain 
infinite happiness. My name was Julius Lucius Florus, a 
Roman historian. I was in the height of my work about 
A. D. 125." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Florus. 

We feel assured that our readers will not begrudge the space 
we have given to this account of Florus. The remarkable 
analogy existing between the spirit account of himself and the 
fragmentary facts which have been permitted to come down to 
us concerning him, constitutes a most important proof of the 
power of spirits to return and correct the historical, as well as 
the religious errors of the past. This communication fully 
confirms Joubert's conjecture which will be found in the 
account of Florus written for the Nouvelle Biographie Generale 
as to the fact that but one and not three Floruses wrote con- 
cerning Roman history. The name of that Florus was Julius 
Lucius, and not either of the names that have been attributed 
to him. Here we have another historian, writing at the very 
time when Christian theologians claimed that the Christian 
Scriptures were being composed, and who had access to all 
sources of information of that period, who declares 1 that there 
was nothing then extant in relation to any man Jesus Christ 
or his alleged apostles. He admits that the religion that after- 
wards was called Christianity, was then in its infancy at Rome, 
but its Scriptures had no existence then. He says that he 
devoted three pages to denouncing the Christian religion, which 
was then taking shape, and for that reason a part of his 
writings were destroyed by one of the popes, he thinks by 
Urban IV. The Roman Catholic Church authorities, had a 
much better reason than that for destroying or mutilating the 
writings of Florus, and that was the fact that there was no 
reference in them to any of the events which are claimed as 
historical in the Holy Bible. To get rid of the damning fact 
that there is no historical basis for their theological fictions, 
the Christian priesthood have been guilty of the heinous crime 
of destroying nearly all trace of the concurrent history of the 
first two centuries of the Christian era. What little of it they 
have permitted to come down to us, they have so altered and 



122 ANTIQUITY UNVEILED. 

changed, as to destroy its historical value. Thanks to benefi- 
cent and all powerful spirits the way is rapidly opening to 
restore to the world, the knowledge which those religious 
bigots thought they had forever destroyed. But precious 
testimony is that truly, when Floras, the Roman historian, 
returns from spirit life, and attests the fact that religious 
bigotry is as rife in spirit as in mortal affairs. He speaks truly 
when he says that state of affairs must continue, so long as we 
continue to manufacture religious bigots, and send them to 
swell the bigoted spirit hosts. No greater curse ever scourged 
humanity than religious bigotry. 



ut*fiRri viii. 

Roman Pontiff. 



" Good day, my son : — I was known when here as Urban 
VIII., and I want to say this, that as a Pope and having been 
educated fully in Catholicism, I am able to give facts in regard 
to the mingling of paganism and Christianity. As Pope I took 
from the Pantheon at Rome, 450,000 pounds of bronzes to deco- 
rate St. Peter's at Rome, and the bronzes were used with little 
if any alteration in their ornamental designs. There you may 
see the gods of antiquity converted into the Christian saints. 
Let those who have charge of that edifice deny this if they can. 
To my certain knowledge most of the churches at Rome are 
built on the ruins of heathen temples and of the material of the 
latter. Christianity has borrowed everything from paganism ; 
and there is no Catholic priest who holds any office of conse- 
quence in the Catholic Church who does not know the common 
identity of a ceremony of the Eleusinian mysteries in Greece 
and the Lord's Supper. They will not admit this as mortals, 
but there will come a time to them in the spirit life when re- 
morse for their untruthfulness will lash them into giving the 
truth. 'Why,' ask these milk and water people, 'do you so 
roughly attack Christianity ?' Because it claims for itself divine 
powers, and it has none. There is only one religion, and that 
is the religion of reason. There never was a spirit on this planet 
that in the end will possess any more power than another. So 



AQUILA. 123 

they can rely, that each one will get their just deserts exactly. 
You can make the road long and tedious, or you can have the 
light. It is for you to choose, both in the mortal and the spirit 
life. I will close by saying, I hope for the success of truth and 
the banishment of error." 

Refer to Chambers' EncyclopEedia for account of Urban VIII. 

There are many points of great interest and importance in 
the communication of Urban. His emphatic testimony to the 
fact, that Christianity is only another name for paganism, is 
one. But of especial interest is the declaration, that in St. 
Peter's at Rome, the bronze statues of the Greek and Roman 
gods now figure as the Christian saints, where some of them 
were placed by Urban himself. Not less significant is the 
declaration, that the ceremony of the Lord's Supper is identical 
with a ceremony performed in the Eleusinian mysteries, and 
that the Bishops, Archbishops, Cardinals and Popes of the 
Catholic Church, have always known this great fact. 



KQVlIiR. 

A Cappadocian Philosopher. 



"I have been set down in history as a Jew — Afterwards as a 
Christian. There has been a great mistake. I was neither a 
Jew nor Christian. I was a Cappadocian, and they say I wrote 
a Greek version of the Old Testament. I did nothing of the 
kind. I combined extracts from the alleged teachings of the 
God Apollo with certain alleged facts in relation to Jove or 
Jehovah, but how these men succeeded in tacking my name to 
a Greek Testament I have been unable to find out even as a 
spirit. I lived in 128 A. D., and kept philosophical schools in 
certain portions of Judea and Cappadocia. In those schools I 
taught a mixture of Egyptian, Grecian and Judean doctrines, 
by which I gave great offence to the Jews, and on being sum- 
moned before a Jewish tribunal refused to recant anything that 
I had taught. The Jews, in consequence raised a sedition, and 
I was put to death by the Romans to appease them. But, as a 
spirit, I am no better or worse off for having taught my theology 
than the Jews for teaching the doctrines of their Jehovah ; or 



124 ANTIQUITY UNVEILED. 

the Christians for establishing the religion of their myth-god 
Erroneous teachings are not immortal. It is true that some are 
longer lived than others, but they all die of the dry-rot. Killed 
in the end by "old Father Time." Good and kind actions form 
the incense that is eternal in its freshness, and wafts the spirit 
who performs those actions upward and onward toward the 
great Infinite. My name was Aquila — no Jew nor Christian, 
but a Cappadocian philosopher." 

Refer to the Biographie Universelle for account of Aquila. 

Who can read that communication from the spirit purporting 
to be Aquila, and the accounts that have come down to us 
concerning him, and not be impressed with the identity of the 
communicating spirit ? No one has attempted to tell us, what 
was the manner or time of Aquila's death. He, however, 
explains it. He was neither a Jew nor Christian, but a Greek 
teacher, of a mixture of the doctrines of the Egyptians, Jews 
and Greeks, which were so offensive to the Jews, that they 
compelled the Roman authorities to put him to death to stop 
their seditious commotion. Is it not most encouraging to know, 
that the lost or concealed facts of ancient history, are being 
brought to light by these ancient philosophers and learned 
men of old, even at this late day? 



A Grecian Statesman and Orator. 



"Well, sir :— You have, I think, a paper among you Spirit- 
ualists called ' Light for All.' That ought to be my salutation. 
In mortal life I was an orator, also a writer, and I wrote against 
the Christians. Now when a man writes against anything it 
is a proper question to ask: What are your reasons for doing 
so ? In my case they may be set forth under three heads. First, 
because I knew there was no learned Christian but who must 
have known, on investigation, that the religion called Christian 
is but a duplication of the Eleusinian mysteries, and that those 
mysteries embody every dogma set forth by the Christian 
priests. Secondly, because I knew that these mysteries were 
remodeled by Ammonius Saccas, and that the doctrines that 



SYMMACHUS. 125 

the Christians were teaching were not the doctrines of their 
Jesus, but were the teachings of Ammonius Saccus ; and were 
Therapeutic doctrines. Thirdly, Theodotius, a Christian em- 
peror or Pope, after my time, had 27,000 rolls of papyrus 
destroyed that contained the very doctrines that prove that 
those mysteries of ancient Greece were the original parent of 
the Christian religion. Fear was predominant — truth was not 
considered then. Spies and informers were set to watch your 
houses at all hours of the day or night, and if they could catch 
you reading anything contrary to the prevailing faith your life 
had to pay the forfeit. I have nothing to do as a spirit with 
those who were in this bond of iniquity, when I was in mortal 
form ; but I think it is no more than my duty as a spirit to 
enlighten you as to the acts of priestly forgery in my day. 
There are three things that govern a spirit's happiness, as far 
as I have learned — love, charity, and justice to yourself. You 
sit in judgement upon your imperfections and becoming en- 
lightened seek to correct them through your own inward 
consciousness of what is best for you. I lived about 220 A. D. 
They have classed me as an Ebionite Christian. To define my 
true position I can come no nearer to it than to say I was what 
you are — a Spiritualist, to all intents and purposes. As it is 
hard to express our ancient names through the medium I will 
spell mine as one of the versions of the Old Testament was 
attributed to me ; but it was a forgery. I had nothing to do 
with it. It was Lysimachus, who lived at Constantinople about 
A. D. 270 who was the author of that version. ' ' 

Refer to the ISTouvelle Biographie Generale for account of 
Symmachus. 

Here we have another spirit returning and correcting the 
historical account of himself. He says he was not a Jew nor 
an Ebionite Christian, nor yet a Pagan, but a Spiritualist, and 
that he wrote against the Christians. There can be little doubt 
he was a Therapeutic follower of Ammonius Saccas, and if not 
himself initiated in the Eleusinian mysteries, had learned from 
the writings of Ammonius Saccas the facts that he sets forth. 
Truly, the key to the mysteries of all religions has been placed 
in our hands from the spirit world, and secret chamber after 
secret chamber is being opened with it never to be closed again. 
We deeply regret that time and space will not admit of a 
more extended notice of this undoubtedly genuine and truthful 
communication. 



126 ANTIQUITY UNVEILED. 

POJVTPOfllTJS ^VLEIifl. 

A Roman Geographer. 



1 ' I was a geographer, and lived at the time it is said the Christ- 
ian Saviour lived. I travelled in and examined many countries. 
There was none of those countries but what had their Saviours 
at that time. I think that the tendency of religion was then 
from the old to the new, but I cannot say that the new was an 
improvement on the old. It had, to me, more the appearance 
of retrogression than progression. I cared not for religion, but 
valued truth wherever I found it. What was good in religion 
I accepted ; what was good for nothing, or invented by priests, 
I had nothing to do with. There was one thing that embraced 
all my religion, and that was my conviction that God was the 
universal life and that I was but one expression of that life. 
Therefore, I did not fear the consequences to myself. I knew 
I would get exactly what I deserved. When I became a spirit 
I found that action, with a real purpose for improvement, is 
the motive power to spirit progression. In spirit, if you stand 
and bewail your fate, you suffer the same as you would as a 
mortal, under that mode of seeking happiness. If you are up, 
active and doing, then the spirit life is a life of happiness. I 
met with one strange thing in my travels, and that was the 
fact that the goddess Diana, A. D. 44, was worshipped as the 
prevailing God at Antioch, and that there were no Christians 
there at that time. I spent three months there, and found none ; 
and I know that neither at Antioch, nor at Ephesus, nor at 
Athens, nor at Rome was there any person who knew anything 
about the man called Paul, at that time. As a spirit, I have 
investigated the subject, to find who this Paul was, and I found 
him to be none other than the Cappadocian Saviour, Apollonius 
of Tyana. Apollonius has told me himself, in spirit life, that 
he wrote the so-called Christian Epistles to his followers. I ask 
no man to accept this because it comes from myself, but I know, 
as a spirit, that it is true ; and if it is not found out to be so in 
this generation, it will be in the next. I died about A. D. 60. 
I was a native of Spain, at that time a province of the Roman 
empire." 

Refer to Smith's Dictionary of Greek and Roman Biography, 
for account of Pomponius Mela. 

Thus testifies another spirit, a noted writer who lived and 



POMPONIUS MELA. 127 

thoroughly observed and investigated all subjects of general 
interest during the very time that it is said that Jesus, the 
Christian Saviour, was on the earth, and that related to the 
scenes of his fictitious efforts. Especially did Jie note the 
matters relating to the religions of the various countries in 
which he travelled and of which he wrote. He tells us that as 
late as 44 A. D., he spent three months at Antioch, where the 
goddess Diana was the only deity worshipped and that there 
were no Christians there at that time. He testifies equally 
positively that he knows that, when he lived, there was no one 
at Antioch, Ephesus, Athens nor Rome, who had ever seen or 
knew anything about the man named Paul. Now it will be 
remembered that the first mention made of Paul, as a historical 
character, is in the book called "The Acts of the Apostles," 
Chapter VII, 58. It is not said who he was or why he is there 
introduced. This is exceedingly strange if Paul was truly a 
historical character. From that time he is made the central 
figure of what is called the New Testament, Jesus himself being 
put in the shade by him. He is first made to figure as a terrible 
persecutor of Christians. Why no mention of any Christians 
as existing at that day, nor of Paul their terrible persecutor, 
was made by contemporaneous writers, no Christian writer 
has ever explained. Miraculously convinced of his error, as is 
alleged in " The Acts," Paul became the foremost Christian in 
the world, not even excepting St. Peter, the rock on which the 
Christian Church was built. In Chapter XIII, of The Acts, 
verse 1, it is said : " Now there were in the church that was at 
Antioch certain prophets and teachers * * As they ministered 
to the Lord, and fasted, the Holy Ghost said, separate me 
Barnabas and Saul, for the work whereunto I have called 
them." This was the source of Paul's authorization to speak 
for the Holy Ghost. If there was no Christian Church in 
Antioch at that time, then the Christian mission of Paul is 
without support. The spirit of Pomponius Mela says that there 
was no such church, as late as 44 A. D., at Antioch, and his 
statement being in accord with contemporary history, is un- 
doubtedly true. But still more significant is his statement that 
no person at Antioch, Ephesus, Athens or Rome ever heard of 
Paul, who is represented to have figured so prominently, at the 
time when he lived and wrote, in those centres of religion of 
that period. 



128 ANTIQUITY UNVEILED. 



Cfl^GHStJILt STEFAfiO BO^GIfl. 



' ' Good day, sir : — My name was Stefano Borgia, Cardinal 
at Rome, from 1806 to 1810, and died in Lyons, France. There 
is one thing before which everything else must bow, and that 
is truth. Any religion — no matter what its power may be here 
— if not founded on truth, in the spirit life must fail. The 
atonement of the Roman Church is approaching, and its power 
will go down in a night of blood. As I can see this with a 
spirit's 'eyes, I feel it my duty to say that those persons or 
characters spoken of in the New Testament never had an 
existence, and this is well understood by us priests. I was the 
leader or head of the Catholic Church at Rome, at the time of 
the entrance of the French into that city. The first^ and 
principal thing done was to hide all the works of the Latin 
Fathers. Why? Because Christianity cannot stand the blazing 
light of the originals when placed in the hands of scholars and 
free-thinkers. A child could almost see how the Epistles have 
been interpolated and changed to suit the views of the writers, 
and the foolish ceremonies these writers are advocating, show 
this. They fight about the communion ceremony — whether they 
should use water or wine — whether the bread was the real body 
or Christ or not. There has been more bloodshed, more spirit 
damnation on account of these follies in regard to these cere- 
monial laws than on account of all other things put together. 
This communication is yours for the cause of truth." 

Refer to the American Cyclopaedia for account of Cardinal 
Borgia. 

The importance of this communication may be understood 
from the fact that the learned Cardinal Borgia made it his 
especial business to collect the manuscript evidence of the 
writings of the Fathers of the Christian Church, and all that 
related to the anterior religious systems of the world. He 
therefore no doubt tells the exact truth in relation to the fact 
that the Roman Catholic Church could not afford to have the 
manuscripts of the Christian fathers fall into the hands of 
the learned critics of the beginning of the present century. 
What the Roman Hierarchy were able to secure from the 
French in 1803, is likely to become the world's property through 



CARACALLA. 129 

the confessions and admissions of returning spirits, who can no 
longer bear the load of guilt of concealing the truth from their 
mortal brethren. To these spirits we say, come one, come all ! 
It is not yet too late for you to win the thanks and sympathy 
of awakening humanity. 



Bishop of Nicomedia. 



"I salute you with my best wishes :— It is astonishing 
to me in one way, and yet not in another, when, as a spirit, I 
look upon you mortals and see you in this liberal, enlightened 
and educated age, bowing before the superstition that such 
men as myself, during our mortal lives, endeavored to perpet- 
uate for our own benefit. I do not believe that there were, at 
the Council of Nice, three persons present who believed in the 
truth of what was set down. If there were, it was on account of 
their ignorance. There was one thing that' took place there that 
I think has not been recorded for the benefit of humanity. It 
was agreed among the bishops there assembled, to destroy all 
books that threw any light upon the mythological origin of 
the Christian religion. The result of that agreement, it is easy 
for you to estimate, since you have been receiving these com- 
munications from the spirits of the priests who flourished in 
that day and since ; as you must have seen for yourself that this 
has been carried out as thoroughly as possible. I cannot even 
plead in my own favor that I agreed to this through ignorance. 
I was governed by the desire for earthly advancement. In fact, 
one-half your priests, ministers and bishops, are to-day mate- 
rialists at heart, and they only advocate the Christian religion 
because it is popular, and yields them a happy temporal condi- 
tion. Even in my day we resorted to bibliomancy to decide 
questions of church policy. That is, we opened at one page, 
then at another, reading the first verses our eyes met, and by 
that means decided who should be bishop and who not. But 
this was only subterfuge to cover the real object, for the priest 
who had the most gold to pay to the bishops, bought the best 
bishoprics. I will add, there was at that time nearly one 
hundred different versions of the gospels, so-called, and each 



130 ANTIQUITY UNVEILED. 

writer interpreted them to suit himself, as did the bishops like- 
wise. Therefore, enlightened persons, to-day, must be fools to 
follow the teachings of such dishonest barbarians as we were. 
If this communication causes one person to reflect on what I 
have said I am amply repaid. I was Caracalla, Archbishop of 
Nicomedia. ' ' 

Refer to McClintock and Strong's Cyclopaedia of Theological 
Literature, for "Bibliomancy." 

Here we have a spirit returning, and testifying not only that 
bibliomancy was practiced by the Christian prelates of his day, 
himself included, but that it was only a subterfuge of Christian 
prelates to barter away bishoprics for gold, and to conceal the 
vile and corrupt object of those in authority as Christian 
prelates. Still more than this, that in the Council of Nice, it 
was agreed among the prelates there assembled, to destroy all 
writings that could show the mythological origin of the Christ- 
ian religion. A pretty religion this to dominate the interests 
of humanity here and hereafter. We do not wonder that this 
spirit should feel contempt for the superstitious veneration of 
such a religion in the light of modern civilization and progress. 
How long ? Oh ! how long, must humanity be governed 
through superstitious fears ? How important are these spirit 
disclosures of the soul-debasing origin of a religion, impiously 
taught in the name of the great God-soul of the universe as 
infallible truth ! 



HEGESIPPUS. 131 



HHGESIPPXJS. 

A Greek Theologian 



" My best greetings to you :— There is only a fragment of 
my mortal life now extant. I travelled through almost all the 
countries at that time accessible. My life was an eventful one. 
1 am set down in history as a converted Jew, when in fact I 
was not a Jew at all. I was a Greek, and lived in Athens. As 
I travelled over all those countries, I found the idea of some 
God saving the people, who was to be born into mortal life, or 
in fact, as the speaker said, to-day, a reincarnation of some 
older God or Gods who would effect this. And upon this 
tradition the Christians have interpolated the small fragments 
extant now of the works of my mortal life. In reality it was 
nothing more than the teachings of the pupils or disciples of 
the Alexandrian school going out and spreading this idea, 
which they received from India through Apollonius. This I 
positively know to be the fact, because I talked with them, and 
was initiated in some of their secrets myself. But I found that 
a great deal of it was lost, and while they had some sound 
moral and philosophical thoughts, they had only one object in 
view as the basis of their teachings and that was to gain power. 
At the time I lived — A. D. 170 — there was a great desire to 
gather together these traditions, and to gain possession of 
ancient manuscripts, in order to patch up a new religion, out of 
the old ones. At that time, it was a fight between the power 
of learned scholars and the power of pagan priests. The 
priests bitterly opposed those who were regarded as learned 
men. My name was Hegesippus. You will find me mentioned, 
if anywhere, in Tiehendorf s writings, who was one of the best 
scholars in New Testament matters among modern authors. " 

Refer to McClintock's and Strong's Ecclesiastical Cyclopaedia 
and Nouvelle Biographie Generate, for account of Hegesippus. 

Such are the meagre biographical accounts of Hegesippus 
which may be found in the references. That there is hardly a 
trace of truth in what has come down to us regarding him 
seems very certain. That he was not a Jew, his name clearly 
indicates, it being evidently Greek. He tells us he was not a 
Jew, but a Greek ; that he travelled over all the countries then 
accessible to him ; that everywhere he found the theological 
idea of some God saving the people that was to be born into 



132 ANTIQUITY UNVEILED. 

mortal life, or the reincarnation of some older God who would 
effect this ; that in his writings he mentioned this fact ; and 
that this was the ground for Eusebius interpolating the above 
cited forgery in his reference to him and his work. Further 
than this he tells us that this theological idea was especially 
promulgated by the Alexandrian followers of Apollonius in 
accordance with the Indian theology brought from India by 
Apollonius. The spirit tells us that he knows this to be so, 
from the fact that he had conversed with him about it and was 
himself initiated in some of their secrets. Even at that early 
day the spirit tells us that a great deal of the teachings of 
Apollonius was lost, and their only object seemed to be to gain 
power. The spirit also tells us that in 170 A. D., when he 
lived, there was a great desire to gain possession of ancient 
manuscripts, in order to patch up a new religion out of the 
old religions. There is little doubt that Hegesippus was one 
who attempted that very thing, and that his work designated 
by Eusebius "Memorials of the History of the Church," was 
a compilation of those ancient manuscripts, most prominent 
among which was the Hindoo manuscripts brought by Apollo- 
nius from India. The reference of the spirit to Tischendorf 's 
writings as the most likely place to find mention of him, is not 
the least significant feature of his communication, as it indicates 
that spirits are fully apprised of what is going on here on 
earth after their departure to the spirit life. That the work of 
Hegesippus quoted by Eusebius was not preserved after it was 
used by Eusebius to suit himself, shows that that fraudulent 
writer and forger of Christian evidence could not afford to have 
it come down to us, as it would, beyond all question, have put an 
end to the fraud he labored so hard to perpetuate. It will be 
remembered that Apollonius, in his communication given 
weeks before, stated the fact that Hegesippus had copied his 
version of the Hindoo gospels and epistles into the Samaritan 
tongue, from which copy of Hegesippus, Ulphilas, bishop of 
the Goths, had translated the " Codex Argenteus." We 
regard this communication as genuine and authentic, and 
highly important, as cumulative evidence of the fact that 
Apollonius, and not Jesus, is the real object of Christian wor- 
ship. And yet this Greek heathen has been made a saint by 
the Roman Catholic Church. 



ULPHILAS. 133 



UuPfliiiAS. 

A Catholic Bishop. 



1 ' I am here : — You may succeed for many years in keeping 
back the truth, but a time comes when that which is hidden 
must be revealed. I was a bishop in the fourth century. I was 
also a writer, and I translated a set of gospels and epistles from 
the Samaritan tongue. They are now in the University, at a 
place called Upsal, and they are called the Codex Argenteus. 
It was written on what are called silver tablets. In truth, the 
fact is that I copied the gospel and epistles of Apollonius of 
Tyana, not originally written by himself, but brought by him 
from Singapoor, India, in Asia. That is he wrote versions from 
the originals himself, but these teachings of Apollonius bore, 
not the names that the Christians have given them. I used the 
names that the Christians wished to have at the head of their 
different books. I was paid well for doing this, and managed 
to gain great popularity and preferment by it, on this mortal 
plane ; but my condition as a spirit has been one of torture. 
And know this ; there is an influence amongst progressed 
spirits that forces all evil-doers back here to confess their sins, 
and show just where they lied and where they told the truth. 
This they are obliged to do finally, although they may defer it 
for a long time. I have stated here, as a spirit, exactly what I 
. did as a mortal, hoping that it will bring out the truth. I am 
Ulphilas." 

Refer to Nouvelle Biographie Generale, Feller's Historical 
Dictionary and Historical Dictionary by Menard and Desenne, 
1823. 

We have given here several references as to where may be 
found, (as they have come down to us) the historical facts, 
relating to Ulphilas and his Bible, in order to enable the reader 
to appreciate the unprecedented importance of that communi- 
cation. We challenge the Christian priesthood and clergy, as 
well as all who believe in the truth of the Christian religion, 
to successfully question the truth and authenticity of the state- 
ments embraced in that communication. If they cannot do 



134 ANTIQUITY UNVEILED. 

this it simply remains for us to insist that this spirit has spoken 
only the truth in regard to the source from which he derived 
his Bible, or rather the copy of it, from which he made his 
translation. The spirit of Ulphilas testifies positively to that 
fact, and not only declares that the canonical gospels and 
epistles are identically the same as those written by Apollonius 
of Tyana, after the Brahaminical Gospels brought by him from 
Singapoor, but at the instance of the Christian hierarchy, he 
in the fourth century translated them from the Samaritan 
original of Apollonius, changing the names according to the 
wishes of his Christian employers. It was for rendering this 
detestable service to the Christian hierarchy, none of whom 
were competent to translate the Samaritan originals of the 
books they sought to steal to consummate their selfish purpose, 
that Ulphilas, the poor and comparatively unknown reader in 
the Roman Catholic Church, was advanced to the dignity of 
a bishop, a promotion hardly paralleled in the annals of 
priestly advancement. We will only notice one more fact in 
his remarkable communication, and that is that sooner or later, 
every consecrated error and falsehood will have to be disclosed 
by returning spirits ; and this, because the spirit friends of 
truth, justice and right, have at last acquired the power to 
compel it. 



ABGARUS. 135 



A Grecian Priest. 



"I salute you, sir: — Whether my name is recorded in 
history I care not ; nor do I care whether it is disputed that I 
ever lived ; but I know that I do live as a spirit, and what is 
more that I lived exactly at the time it is claimed that Jesus 
lived. Not only that — but it. is claimed that I had correspon- 
dence with Christ. Now for the facts. My name was Abgarus. 
I was a priest at Abdera, in Thrace — afterwards a priest in 
Rome, in the reign of Tiberius Csesar. I held correspondence 
with a Jewish priest who lived, at that time, in Jerusalem and 
whose name was Jesus Malathiel. This correspondence was 
taken advantage of by Felix, bishop of Urgel, in Spain, in the 
eighth century, in the time of Charlemagne, and was used by 
Christians after that time, to prove the real existence of Jesus 
Christ, when no such person existed ; and I had no corres- 
pondence with any other person than I have named. The 
points at issue between myself and this Jesus was whether my 
god Apollo or his god Jah or Jehovah was the older. There 
was at that time proof positive in ancient books then extant, 
that the Grecian god Apollo under the name of Bel or Baal, 
was worshipped by the very father of the Jewish religion, 
Abraham, in Chaldea, before he became the so-called progenitor 
of the Hebrew nation, and therefore, I won the debate between 
this learned Jew and myself. And concerning this controversy 
some of the apocryphal books, thrown out by the Council of 
Nice, contained accounts of my controversy with that Jesus ; 
but the Christians have so mutilated the original argument, 
that it cannot now be understood. They have done everything 
they could to utterly destroy that argument. I have come here 
to-day, to throw what light I could upon this point, and I have 
done it honestly as a spirit. I care not whether history confirms 
what I say or not. I departed the mortal life about A. D. 60. 
This is yours for the truth." 

We have thought this communication worthy of especial 
comment, in as much as it is especially calculated to show that 
the communications that have been given, and which have 



136 ANTIQUITY UNVEILED. 

purported to come from ancient spirits, are what they claim 
to be. We will now give what history says of Abgarus, in order 
to call attention to some most significant points of this aston- 
ishing correction of historical errors. We take the following 
account of Abgarus, from McClintock and Strong's Biblical 
Cyclopaedia : 

"Abgarus (Abagarius, Agbarus ; sometimes derived from the 
Arabic Akbar 'greater,' but better from the Armenian Avag, 
' great,' and air, ' man,') the common name of the petty princes 
(or Toparchs) who ruled at Edessa in Mesopotamia, of one of 
whom there is an eastern tradition, recorded by Eusebius, that 
he wrote a letter to Christ who transmitted a reply. Eusebius 
gives copies of both letters, as follows : 'Abgarus, prince of 
Edessa, to Jesus, the merciful Saviour, who has appeared in 
the country of Jerusalem, greeting. I have been informed of 
the prodigies and cures wrought by you without the use of 
herbs or medicines, and by the efficacy only of your words. I 
am told that you enable cripples to walk ; that you force devils 
from the bodies possessed ; that there is no disease, however 
incurable, which you do not heal, and that you restore the dead 
to life. These wonders persuade me that you are some god 
descended from heaven, or that you are the Son of God. For 
this reason I have taken the liberty of writing this letter to 
you, beseeching you to come and see me, and to cure me of the 
indisposition under which I have so long labored. I understand 
that the Jews persecute you, murmur at your miracles, and 
seek your destruction. I have here a beautiful and agreeable 
city which, though it be not very large, will be sufficient to 
supply you with everything that is necessary.' 

" To this letter it is said Jesus Christ returned him an answer 
in the following terms : ' You are happy Abgarus, thus to have 
believed in me without having seen me ; for it is written of me, 
that they who shall see me will not believe in me, and that 
they who have never seen me shall believe and be saved. As 
to the desire you express in receiving a visit from me, I must 
tell you that all things for which I am come must be fulfilled 
in the country where I am ; when this is done, I must return 
to him who sent me. And when I am departed hence, I will 
send to you one of my disciples, who will cure you of the disease 
of which you complain, and give life to you and those who are 
with you.' According to Moses of Chorene, (died A. D. 470) 
the reply was written by the Apostle Thomas. 

" Eusebius further states that, after the ascension of Christ, 
the Apostle Thomas sent Thaddseus, one of the seventy, to 
Abgar, who cured him of leprosy, and converted him, together 



ABGABUS. 137 

with his subjects. The documents from which this narrative 
is drawn were found by Eusebius in the archives of Edessa. 
Moses of Chorene relates further that Abgarus, after his conver- 
sion, wrote letters in defence of Christianity to the Emperor 
Tiberius and to the king of Persia. He is also the first who 
mentions that Christ sent to Abgarus, together with his reply, 
a handkerchief impressed with his portrait. The letter of 
Christ to Abgarus was declared apocryphal by the Council of 
Rome A. D. 494, but in the Greek church many continued to 
believe in its authenticity and the people of Edessa believed 
that their city was made unconquerable by the possession of 
this palladium. The original is said to have been brought to 
Constantinople. In modern times, the correspondence of 
Abgarus, as well as the portrait of Christ are generally regarded 
as forgeries." 

It is to protest against such Christian forgeries as these in his 
name that the spirit of Abgarus returns, and to state the correct 
facts in regard to his letters to Jesus Malathiel, the learned Jew 
with whom he had the controversy about the antiquity of the 
Jewish God Jah or Jehovah. It would appear from the com- 
munication that Abgarus was not Abgar, king of Edessa, but 
was a Greek priest in the temple of Apollo at Abdera in Thrace, 
and afterward a priest at Rome in the reign of Tiberius Csesar. 
It is therefore more than likely that Abgarus wrote letters to 
Tiberius, as Moses of Chorene states ; but those letters shared 
the same fate as did the actual correspondence with the Jewish 
priest, Jesus Malathiel of Jerusalem. It would seem that the 
alleged correspondence between Abgarus and Jesus Christ, was 
declared apocryphal as early as A. D. 494 ; or in other words, 
spurious. 

The reason for that declaration was not given nor was there 
any attempted explanation, as to how so recognized an authority 
as Eusebius, had been induced to cite the alleged correspondence 
as genuine. It would appear that the Council of Rome in 494 
only declared the letter of Christ to Abgarus as spurious, but 
did not pronounce the alleged letter of Abgarus to Christ equally 
spurious. Both rested on the same authority and both should 
have shared the same disposition at the hands of the Roman 
Catholic Church. It would further appear that after the dis- 
crediting of tjie correspondence in question, no further use was 
attempted to be made of it as affording historical evidence of 
the existence of Jesus Christ until Felix, bishop of Urgel, in 
Spain, in the reign of Charlemagne, again attempted to use it 



138 ANTIQUITY UNVEILED. 

as authentic historical evidence of the existence and character 
of Jesus Christ. Now, who was the Felix, referred to in the 
communication ? He was the bishop of Urgel, in Spain, in the 
latter part of the eighth and the beginning of the ninth century. 

Refer to McClintock and Strong's Ecclesiastical Cyclopedia, 
for account of Felix. 

View all the facts as we may, this communication must strike 
the attention of thoughtful persons as of especial significance in 
showing what the so-called Christian religion really is, and 
furthermore it points us to the truth as to this important item of 
history, exposing the falsehoods that were built upon the single 
fact that Abgarus had corresponded with a Jew named Jesus. 
It becomes more and more certain that the spirits of the learned 
and distinguished men of the past are perfectly conversant with 
the pious frauds and errors that have been perpetrated in their 
names, and that they have at last found a means of setting 
themselves and the occurrences of their times correctly before us. 



Bishop of Constantinople. 



u 



I feel odd in coming back here. I come not of my own will. 
I am forced here to tell, in this communication, what I know 
about Christian interpolations, Christian robbery, and Christian 
lying. I lived for the sake of popularity. I deceived, because 
it gave me power. I professed a morality that I never possessed. 
In fact, I was a materialist at the bottom. I had no hope nor 
idea of an existence beyond the tomb, and I thought the best 
thing that I could do w r as to secure physical comforts here. I 
tampered with the books that have been described here to-day. 
I substituted names in them that were not in the originals, and 
from these books, which taught only pure morality, I helped ail 
I could to destroy the idea of man performing any good work 
of himself, and to induce people to rely entirely for the atone- 
ment of their sins on Jesus. I also destroyed many valuable 
books, for fear some one would discover my fraudulent conduct. 
I confess that I was one of the principal parties who placed the 
Christian Scriptures in their present shape, or very nearly so. 



GREGORY. 139 

It is known by every Christian priest, to-day, who knows aught 
of history, that Apollonius was the original Jesus ; and the 
pagans in my day, in their answers to Christian bishops, said 
that those bishops positively knew they were lying when they 
claimed any other Saviour than the Cappadoeian Saviour ; and 
charged that, in their artfulness, when they could not destroy 
the knowledge of Apollonius and his teachings they interpolated 
the name of Jesus, when by every principle of right the name 
of Apollonius should have been allowed to remain there. If 
you must have a Saviour I do not see why you should not have 
the right one. It is better to build on a reality than on a myth. 
Apollonius, in spirit life, has a noble school of philosophy for 
spirits who desire to be educated. One of the most consummate 
villains that ever lived, and one that has done more to retard 
learning the truth regarding this Christ than any other, was 
Eusebius, for he spent his whole life in interpolating, mutila- 
ting and destroying everything that was against Christianity. 
And the first pope was also guilty of a similar destruction of 
those books. I might go on further, but the power of control 
is exhausted. Sign me Gregory of Constantinople." 

The spirit giving that communication must have been Gregory 
Nazianzen, so-called from the fact that he was a native of 
Nazianzus in Cappadocia. He was afterwards made bishop of 
Constantinople and hence gives himself that designation. See 
account of him in the American Cyclopaedia. 

It is the spirit of this Christian saint and church father who 
confesses that he was forced to come back and testify his 
knowledge of the fraudulent character of the Christian religion. 
It would appear that he was not the self-denying, unambitious 
man that history has described him to be, nor was he the ascetic 
moralist he feigned to be. Even more than this, he frankly 
confesses that he was a materialist at heart, and had no hope 
nor idea of the after-life. Gregory admits that he himself 
tampered with the books described by Ma-Ming, Hegesippus 
and Ignatius of Antioch, who had all communicated before him 
at that seance — that he altered the names they contained, and 
destroyed many of them in order that he might not be detected 
in his deceptions. It is this Cappadoeian Christian who testi- 
fies positively that the Cappadoeian Saviour, Apollonius of 
Tyana, was the original of the Christian Saviour Jesus. If we 
may credit this spirit, Apollonius is still engaged in his great 
mission of education in spirit life, and is now enlightening the 
spirit world as he did this, by his vastly benevolent labors and 



140 ANTIQUITY UNVEILED. 

profound wisdom. That Eusebius was the consummate villain 
that this spirit testifies he was, is very certain from the unmis- 
takable footprints he has left of his dishonesty and untruthful- 
ness, in almost everything he touched. The first Pope who was 
engaged in the same work of destruction of the books from 
which the Christian religion was stolen, to whom the spirit of 
Gregory refers, was Pope Sylvester I. , who is described in the 
Nouvelle Biographie Generale. 

It is a well known historical fact, that prior to this epoch of 
the so-called Christian era, there was little unity of purpose and 
interest on the part of the Christian hierarchy. Then for the 
first time the present papal power took shape, and everything 
that was opposed to it was relentlessly destroyed or so modified 
as to assist in establishing this sacrilegious usurpation of the 
rights of humanity. It was then that men, wearing the garb 
of the votaries of divine truth, perpetrated falsehoods of the 
meanest and blackest dye, and labeled them religion. Most 
prominent in this work were Sylvester I, and Eusebius, bishop 
of Csesarea. 



EUSEBIUS. 141 



EUSEBIUS. 

Bishop of Caesarea. 



11 1 yield under protest. I hate both my mortal and spirit 
life. I acted here, and still do act, a living lie. The prince of 
interpolators, forgers and plagiarists, now inhabits the organism 
of this man before you. Curse you and your book ; but I will 
have, I suppose, to get my name in it. I have fought these 
spirit powers during two long years before they got me here to- 
night. I am fast in the net of truth. I am not (bad though I 
be,) the forger of the passage in relation to Jesus Christ, in 
Josephus. I merely copied it. Justin Martyr was the man 
who did that, in his epistle to Antoninus Pius, begging that he 
would not persecute the Christians, on account of the simil- 
arity of the Christian with the pagan God. In chap, ii of my 
Ecclesiastical history, you will find the sentence, as near as I 
can give it through this man, (Curse me if I was not watched, 
I would lie to you,) that the Epistles and Gospels of the 
ancient Therapeutse, are the Epistles and Gospels of the 
present day. And another thing I was compelled to say in my 
history was, that the Gospel of Jesus Christ was neither new 
nor strange. There is a book extant that will settle this Anti- 
Nicene Library question, and what it is and where to find it 
will be told here to-night by a spirit who will follow me. There 
is no bishop, archbishop, cardinal, nor pope, that has not 
tampered with everything that could throw light upon Christ- 
ianity. It had its origin with, and was founded by Apollonius 
of Tyana, and its principal exponent, or one who did most to 
spread it, according to the manuscripts that I copied from, was 
Ammonius Saccas. I think from my reading of them that he 
added the Egyptian (Alexandrian) element to the Hindoo 
originals. That is, he modernized them to suit the Egyptian 
schools of thought. All the Epistles and Gospels are, in reality, 
the creation of the Christian priests. Some were named as 
early as the second century and some not until the fourth 
century." [Here the spirit stopped to say:] "In the first 
place I hate to give this communication." [He was urged 
to do it without reluctance. He answered:] "It is a 
surrender of power. No man likes to give up power." [He 
then resumed his communication.] "All the Gospels and 



142 ANTIQUITY UNVEILED. 

Epistles of Apollonius of Tyana were in what might be termed 
the Syriac-Hebraic, or Samaritan tongue, and the Greek writers 
translated them, in those early ages, to suit themselves. That 
Christianity and paganism were identically the same, can be 
proven very easily by the feast in honor of Adonis or Adonai, 
which the Christians adopted — that is the Catholic Christians 
— and which is now their Easter festival, and you can see this 
at Rome on any Easter day. It requires very little learning to 
.see their identity. The original (if ever there was an original,) 
Jesus Christ was a Hindoo god, known under the name of 
Christos, or Krishna, the modern way of spelling it, to disguise 
the real truth. According / to documents that were extant in 
my day, this Christos or Krishna, was worshipped in the 
temple of Mathura on the Jumna, in the days of Sanchonia- 
thon, 1200 years B. C. ; positive evidence of which I think is to 
be found in some manuscripts, of the time of Alexander the 
Great, still extant, 330 B. C. I do not come here to-night to 
confess anything willingly. I am caught in the web of circum- 
stances — trapped by spirits who know more than I do. I have 
confessed only what their power made me confess. I have had 
to do it. You know my name." [We replied, Eusebius of 
Csesarea. He replied.] "I am Eusebius of Cassarea. But to 
me this is the worst experience I have ever had to undergo. I 
would rather have spent a hundred years in hell than to have 
acknowledged what I have done here." 

At our request the spirit consented to allow us to make an 
appeal to him to reconsider his past life, as a necessary step to his 
own happiness, as well as an act of justice to the thousands of 
millions of spirits who have been kept in darkness, ignorance 
and misery, mainly through his dishonest and untruthful 
inculcations. He heard us with attention and patience, and in 
leaving the control, promised to weigh well what we had said 
to him, and to return and make known the result. In view of 
the great importance of that communication, we will give such 
facts concerning Eusebius as will serve to give it its due 
weight. Of Eusebius, Dr. Lardner says : 

" 'Eusebius, bishop of Csesarea, in Palestine,' says Jerome, 
1 a man most studious in the divine scriptures, and together 
with the martyr Pamphilus, very diligent in making a large 
collection of ecclesiastical writers, published innumerable 
volumes, some of which are these : The Evangelical Demon- 
stration, in twenty books : The Evangelical Preparation, in 
fifteen books : Five books of Theophanie : Ten books of Eccle- 
siastical History : Chronicle Canons of Universal History, and 






EUSEBIUS. 143 

an Epitome of them : and of the Difference between the 
Gospels : Ten books upon Isaiah : Against Porphyry, who at 
the same time wrote in Sicily, thirty books as some think, 
though I have never met with more than twenty : Topics, in 
one book : An Apology for Origen, in six books : The Life of 
Pamphilus, in three books : Several small pieces concerning the 
martyrs : most learned commentaries on the 150 Psalms, and 
many other works. He nourished chiefly under the emperors 
Constantine and Constantius. On account of his friendship 
for Pamphilus, he received his surname from him.' 

M Eusebius, as is generally thought, and with some degree of 
probability, was born at Csesarea, in Palestine, about the year 
270, or as some think sooner. We have no account of his 
parents, or who were his instructors in early life. Nor is there 
anything certainly known of his family and relations. * * 
It is somewhat probable, though not certain, that Eusebius was 
ordained presbyter by Agapius, bishop of Csesarea, of whom 
he made a very honorable mention. He had a long and happy 
intimacy with Pamphilus, presbyter in that church, who was 
imprisoned in the year 307, and obtained the crown of martyr- 
dom in 309. During the time of that imprisonment, Eusebius 
was much with his friend. After the martyrdom of Pamphilus, 
he went to Tyre, where he saw many finish their testimony to 
Jesus in a glorious manner. From thence, as it seems, he went 
into Egypt ; where, too, he was a spectator of the sufferings 
and patience of many of his fellow-Christians ; where likewise 
he seems to have been imprisoned. And because he did not 
suffer, as some others did, it has been insinuated, that he 
procured his liberty by sacrificing, or some other mean compli- 
ance, unbecoming a Christian. But that is a general accusation 
without ground. No one was ever able to specify any mean 
act of compliance in particular ; as appears from Potam'on's 
charge in Epiphanius." 

11 Agapius succeeded Theotecnus in the see of Csesarea. And 
it is the more general opinion, that Eusebius succeeded Agapius 
in 315. This is certain, that he was bishop of Csesarea in 320 at 
the latest. After which we can perceive that he was present at 
most of the synods held in that part of the world. He died in 
the year 339 or 340." 

Speaking of Eusebius's Ecclesiastical History, Lardner says : 
" Of all Eusebius's works the Ecclesiastical History is the 
most valuable, but, as it seems to me the least accurate of all 
his large works, that are come down to us in any good measure 
entire. Some faults may be owing to haste, others to defect of 
critical skill, others to want of candor and impartiality. For 



144 ANTIQUITY UNVEILED. 

our great author, as well as most other men, had his affections. 
He was favorable to some things and persons, and prejudiced 
against others. 1. He was a great admirer of Origen ; in which 
he was in the right. Nevertheless, he should not have there- 
fore omitted all notice of Methodius, because he was Origen 's 
adversary. 2. He had a great zeal for the Christian religion ; 
and, so far, undoubtedly, he was right. Nevertheless he should 
not have attempted to support it by weak and false arguments. 
3. Abgarus's letter to our Saviour, and our Saviour's letter to 
Abgarus, copied at length in our author's Ecclesiastical History, 
are much suspected by many learned men not to be genuine. 4. 
It is wonderful, that Eusebius should think Philo's Therapeutse 
were Christians, and that their ancient writings should be our 
gospels and epistles. (P. 55. D.) 5. Eusebius supposed Josephus 
to speak of the enrolment at the time of our Lord's nativity, 
before the death of Herod the Great, related, Luke ii, 1-4 ; 
whereas, indeed, the Jewish historian speaks of that made after 
the removal of Archelaus, which is also referred to in Acts v. 
37. 6. Our author does justly allege Josephus, as confirming 
the account which Luke gives, Acts xii, of the death of Herod 
Agrippa. But whereas Josephus says, that ' Agrippa casting 
his eyes upward saw an owl sitting upon a cord over his head.' 
Our Ecclesiastical historian says, he ' saw an angel over his 
head.' I know not what good apology can be made for this. 
7. He transcribes Josephus' account of Theudas, as confirming 
what is said, Acts v., 36; whereas, what Josephus says is 
reckoned to be a considerable objection against the Evangelical 
History. 8. In the Demonstration he transcribes a passage of 
Josephus relating to the wonderful signs preceding the destruc- 
tion of Jerusalem, and then adds, ' These things he writes, as 
happening after our Saviour's passion ;' though they did not 
happen till about thirty y ears afterwards. To the like purpose 
in the Chronicle and in the Ecclesiastical History, Eusebius 
transcribes largely that passage of Josephus, as giving an 
account of the signs before the Jewish war. Concerning this 
matter may be seen Joseph Scaliger. 9. If the testimony to 
Jesus, as the Christ, had been from the beginning, in Josephus' 
works, it is strange that it should never have been quoted by 
•any ancient apologist for Christianity ; and now in the begin- 
ning of the fourth century be thought so important as to be 
quoted by our author in two of his works, still remaining. 10. 
There is a work, ascribed to Porphyry, quoted by Eusebius, in 
the Preparation, and Demonstration. If that work is not 
genuine (as I think it is not), it was a forgery of his own time. 
And the quoting it, as he does, will be reckoned an instance of 
want of care, or skill, or candor and impartiality. 11. I formerly 



EUSEBIUS. 145 

complained of Eusebius for not giving us at length the passage 
of Caius, concerning the Scriptures of the New Testament, or 
however, of St. Paul's Epistles. But he abridges that, and 
afterwards transcribes at length several passages of an anony- 
mous writer of little worth, concerning the followers of Arte- 
mon. It may be reckoned somewhat probable, that Eusebius's 
aversion for Sabellianism, and everything akin to it, led him to 
pay so much respect for that author. 12. I add no more at 
present. Many observations upon this author's works may be 
seen in Joseph Scaliger's Prologomena to the Chronicle. Dr. 
Heumann intended to write remarks upon the Ecclesiastical 
History ; but I do not know that he has published them." 

So wrote the learned and pious Dr. Nathaniel Lardner con- 
cerning the famed Ecclesiastical History of Eusebius. From 
what follows, it will be seen he was equally dishonest and 
evasive as to the doctrinal views he entertained. Says Dr. 
Lardner : 

11 It has often been disputed whether Eusebius was an Arian. 
It may be proper, therefore, for me to refer to some authors 
upon this question. The ancients were not all of one mind 
here. Socrates, in the 5th century, inserted an apology for him 
in his Ecclesiastical History. ' ' 

11 Among moderns it is needless to mention Baronius, whose 
antipathy to this writer is well known. Petavius readily places 
Eusebius amongst Arians. Bull vindicates him. Cave and Le 
Clerc had a warm controversy upon this head. Cave allows, 
' That there are many unwary and dangerous expressions to be 
found in his writings.' 'That he has at best doubtful and 
ambiguous expressions in his controverted doctrine ;' ' and that 
he was reckoned to be an Arian by Athanasius, and divers 
others his contemporaries, as well as others in the latter part of 
the fourth century, and afterwards.' Still he says, he did not 
hold the peculiar doctrines of Arianism. Fabricius and Du 
Pin do not much differ from Cave. Valesius, too, was favorable 
to our author. G. J. Vossius says, his works would sufficiently 
manifest him to have been an Arian if the ancients had been 
silent about him. Of the same opinion was James Gothofred. 
Tillemont is clear, that Eusebius showed himself an Arian by 
his actions and his writings. Montfaucon says the same thing 
exactly, and earnestly, and at large argues on this side of the 
question ; and that he showed himself to be an Arian as much 
in his writings, after the Council of Nice, as before it. As for 
his subscribing to the Nicene Creed, he supposes that Eusebius 
was moved by worldly considerations, and that he did not 
subscribe sincerely. Which is grievous to think ; better had it 



146 ANTIQUITY UNVEILED. 

been, that the bishops of that council had never met together, 
than that they should have tempted and prevailed upon a 
Christian bishop, or anyone else, to prevaricate and act against 
conscience." 

Such is the testimony of Christian writers as to the dis- 
honesty, worldliness and unfairness of Eusebius as a writer 
and a Christian bishop. We quote farther from Smith's Dic- 
tionary of Greek and Jloman Biography : 

11 The character of Eusebius, and his honesty as a writer, 
have been made the subject of a fierce attack by Gibbon, who 
accuses him of relating whatever might redound to the credit, 
and suppressing whatever would tend to cast reproach on 
Christianity, and represents him as little better than a dis- 
honest sycophant, anxious for nothing higher than the favor 
of Constantine ; and resumes the subject in his ' Vindication ' 
of the 15th and 16th chapters of the history. For the charge 
of sycophancy there is but little foundation. The joy of the 
Christians at Constantine' s patronage of true religion was so 
great, that he was all but deified by them, both before and after 
his death ; and although no doubt Niebuhr has sufficiently 
shown that Constantine, at least up to the time of his last 
illness, can only be considered as a pagan ; yet, considering that 
his accession not only terminated the persecution which had 
raged for ten years, but even established Christianity as the 
state religion, it is not surprising that Eusebius, like others, 
should be willing to overlook his faults, and regard him as an 
especial favorite of heaven. As to the charge of dishonesty, 
though we would neither expect nor wish a Christian to be 
impartial in Gibbon's sense, [Why not, pray?] yet, Eusebius 
has certainly avowed, that he omits almost all account of the 
wickedness and dissensions of the Christians, from thinking 
such stories less edifying than those which display the excellence 
of religion, by reflecting honor upon the martyrs. The fact 
that he avows this principle, at once diminishes our confidence 
in him as a historian, and acquits him of the charge of inten- 
tional deceit, to which he would have been otherwise exposed. 
But besides this, Eusebius has written a chapter bearing the 
monstrous title,—' How far it may be lawful and fitting to use 
falsehood as a medicine for the advantage of those who require 
such a method.' Now at the first sight, [and why not 2d, 3d, 
4th, and any number of other sights?] there naturally rises in 
our minds a strong prejudice against a person who, being a 
Christian in profession, could suppose that the use of falsehood 
can ever be justified ; and no doubt the thought was suggested 
by the pious frauds which are the shame of the early Church. 






EUSEBIUS. 147 

But when we read the chapter itself, we find that the instances 
which, Eusebius takes of the extent to which the principle 
may be carried, are the cases in which God is described in the 
Old Testament as liable to human affections, as jealousy or 
anger, ' which is done for the advantage of those who require 
such methods.' " 

We have given enough and more than enough concerning 
Eusebius, to show his real character. We may now proceed to 
analyze the communication, which purports to come from his 
unwilling and resisting spirit. That this captured spirit should 
hate to face his work as a mortal and spirit, with such a record 
of evil doing, was natural, and that he should make his con- 
fession under protest ought to surprise no one. To realize that 
he had lived and was still living a lie, was anything but a 
pleasant necessity. That he should curse ourself, and our con- 
templated publication, was equally natural ; and not less so his 
fear that his unwilling and truthful spirit testimony would be 
made known to the world. Some idea of the kind of psycho- 
logical warfare going on in spirit life may be gathered from the 
fact that after two years of effort, this stubborn and powerful 
spirit, was compelled to yield to a higher psychological force, 
and become a passive witness to the truth. 

We desire to direct the attention of our readers to the dis- 
avowal of the spirit that he forged the passage in relation to 
Jesus Christ in Josephus' Antiquities of the Jews. It has come 
to be a general impression among critics, that the passage or 
section referred to, of Josephus, was forged, as well as interpo- 
lated by Eusebius. This the spirit denies, so far as the forgery 
goes, which he charges upon Justin Martyr, who used it in his 
epistles or apology to Antoninus Pius. Whether this be true or 
false, it is a fact that Justin Martyr, did write an epistle to the 
Emperor Antoninus Pius. Speaking of the undisputed works 
of Justin Martyr, McClintock and Strong's Cyclopaedia says : 

' ' Apologia prote upir Christianon pros Antoninon ton Eusebe, 
mentioned in the only two known manuscripts of the Apolo- 
gies, and in the older edition of Justin is one of the most 
interesting remains of Christian antiquity. It is addressed to 
the emperors Antoninus Pius and to his adopted sons, Verrissi- 
mus the philosopher, afterwards the emperor Marcus Aurelius, 
and Lucius the philospher, [we follow the common reading not 
that of Eusebius] afterwards the emperor Verus, colleague of 
M. Aurelius." 



148 ANTIQUITY UNVEILED. 

If there was any such language put into the mouth of 
Josephus by Justin Pius, in his letter to Antoninus Pius, we 
cannot trace it. But one thing is very certain, that Eusebius 
was the first to refer to such a passage in Josephus, and he was 
no doubt the interpolator of that fraud if not its author. He, 
as a spirit seems to regard this forgery as worse than any he 
ever committed. So far as the moral guilt is concerned, one 
" pious fraud," of that nature, is as bad as another. As will be 
seen in our extracts from Lardner's works, Eusebius did say, 
"that the ancient writings of Philo's Therapeutae were our 
gospels and epistles." Not only so but the spirit of Eusebius 
comes back and testifies that such was the fact. The statement 
of the spirit that he was compelled by the facts to state in his 
history, " that the Gospel of Jesus Christ was neither new nor 
strange," is borne out by the following extract from Lardner : 

"The contents of the fourth chapter of the Ecclesiastical 
History is to this purpose : ' That the religion published by 
Jqsus Christ to all nations is neither new nor strange. 7 

" For though,' says he, 'without controversy, we are but of 
late, and the name of Christians is indeed new, and has not 
long obtained over the world ; yet our manner of life and the 
principles of our religion, have not been lately devised by us, 
but were instituted and observed, if I may so say, from the 
beginning of the world by good men, accepted of God, from 
those natural notions which are implanted in men's minds. 
This I shall show in the following manner : It is well known, 
that the nation of the Hebrews is not new, but distingushed by 
antiquity. They have writings containing accounts of ancient 
men ; few indeed in number, but very eminent for piety, 
justice, and every other virtue. Of whom some lived before 
the flood, others since, sons and grandsons of Noah ; particu- 
larly Abraham, whom the Hebrews glory in as the father and 
founder of their nation. And if any one, ascending from 
Abraham to the first man, should affirm, that all of them who 
were celebrated for virtue, were Christians in reality, though 
not in name, he would not speak much beside the truth," 

Now Eusebius lived and wrote three hundred years after the 
alleged death of Jesus Christ ; and yet we have him declaring 
that the name of Christians was then new, and that their 
religion and customs were of long antecedent date. Who 
believes that Eusebius would ever have given such a death blow 
to the pretence that Jesus Christ had taught or established a 
new religion or any religion at all, had he dared to face the 



EUSEBIUS. 149 

facts that contradicted that pretence in his day ? Who but the 
spirit of Eusebius would have recalled those annihilating declara- 
tions against Christianity made in his history of the Church ? 
He well conjectured that those admissions on his part ought to 
be utterly fatal to the pretence of the originality of the so- 
called Christian religion. As will be seen by the communica- 
tion from the spirit of Sir Thomas Bodley, the fact of the 
existence of the Anti-Nicene Library to which Eusebius refers, 
is fully explained. The testimony of the spirit of Eusebius to 
the fact that Christianity had its origin with, and was founded 
by Apollonius of Tyana, as expounded by Ammonius Saccas, 
is not more important than it is true. That Ammonius Sacaas 
should have given them an Alexandrian coloring was to be 
expected, and this the spirit of Eusebius testifies was the case. 
When he says the Christian gospels and epistles were all the 
work of priests, we understand him to mean that the titles they 
bear, and their present modified forms, are the work of Christ- 
ian priests. Equally important and truthful is the declaration 
of this spirit that the gospels and epistles of Apollonius of 
Tyana were in the Syriac-Hebraic. or Samaritan tongue, and 
were subsequently translated into Greek by translators who 
construed them to suit themselves. The spirit testified truly 
when he said that Christianity and paganism were identical ; 
and that the Christian Easter festival was but the feast of the 
Greeks and Phoenicians in honor of Adonis, which literally 
meant "Ad" the Lord, "on" the being, and "is" the fire, or One- 
Supreme-fire Being — the Sun. The confession of Eusebius, that 
it required very little learning to see that the original Jesus 
Christ was a mythical Hindoo god called Christos, is a stinging 
reproach of the Christian clergy who have shut their eyes to 
that almost self-evident fact. And here Eusebius states a most 
important and significant historical fact, and that is, that in 
his day there were documents extant that showed that Christos 
or Krishna was worshipped in the temple of Mathura on the 
Jumna, in the days of Sanchoniathon 1200 B. C. We find the 
following concerning Mathura in Johnson's Universal Cyclo- 
paedia : 

11 Mathura, or Muttra, a town of British India, in the North- 
western Provinces on the Jumna, is a decaying and disagreeable 
place, but as the birthplace of Krisna, it is highly venerated 
by the Brahmans, and visited by a great number of pilgrims. 
The shores of the river are provided with gorgeous flights of 



150 ANTIQUITY UNVEILED. 

steps, and the city contains an immense temple, from 'which, 
however, foreign conquerors have carried away the idols of 
gold and silver with eyes of diamonds. Sacred apes are kept 
here ; they are fed at the public expense, and allowed to do 
what mischief they like ; swarms of holy parrots and peacocks 
are also maintained." 

As Mathura was the reputed birth place of the Hindoo myth 
Christos, it is more than likely his worship had its rise there, 
and the statement of the spirit that Christos was worshipped 
there as early as the time of Sanchoniathon, the oldest of all 
known authors, 1200 B. C, is confirmed by known facts. For 
any one to pretend that £he medium, an almost illiterate man, 
ever concocted that remarkable communication is preposterous ; 
and yet there are people who are so prejudiced or lost to all 
reason as to make that pretence. 



A Greek Writer. 



" I salute you, sir : — I lived while in the mortal form at 
Athens, Eome and Alexandria, about A. D. 175. There are 
numerous letters of mine extant to-day, on various subjects 
connected with all the affairs of life, but they have been very 
careful to let none come down to the present generation, that 
could in any way invalidate the Christian religion. If they had 
done so, the whole secret of the 'Wise Men of the East,' coming 
to worship the young child would be known to you. The story 
was brought from India to Alexandria by the Gymnosophists. 
There were four gospels then extant connected therewith, under 
the title of ' The Incarnation of Buddha.' Also, in my day 
there came from Singapoor, India, to Alexandria, seven wise 
men, who came to compare notes upon the subject of religion 
and philosophy ; and from the holy city of Benares they brought 
accounts of the gods Brahma, Crishna and Buddha, in exchange 
for similar accounts of a great many Egyptian, Grecian and 
Roman gods ; and as far as I read their works, I think they 
were worsted in the exchange, for more lazy, good-for-nothing 
nothings than the priests of Egypt, Greece and Rome have 
never been upon this planet. They were even worse than the 



ALCIPHRON. 151 

priests of to-day, for the latter work to cover up their tracks, 
while the pagan priests were openly licentious. I will say 
further, that I have seen at Alexandria books such as, if they 
were extant now, would overthrow the whole Christian fabric. 
My name I will spell — Alciphron." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Alciphrpn. 

This graceful Greek writer comes back to say that some of his 
most important letters have been suppressed, especially those 
which could in any way invalidate the fraud of Christianity. 
In view of such frequent testimony to the vandalism of the 
Christian priesthood it becomes a question whether there are 
any of the ancient writings that have not either been suppressed, 
destroyed or mutilated to such an extent as to conceal the true 
nature and bearing of them. The communication of Alciphron 
settles the question as to the time when he lived, and shows 
that he was a contemporary of Lucian and Aristsenetus. We 
have his positive testimony that the story of the wise men of 
the East coming to worship the young child was an Indian 
theological legend brought to Alexandria by the Gymnosophists 
of the former country, and related to the incarnation of Buddha. 
Of the truth of this statement I have no doubt whatever. That 
the Gymnosophists, of whom Alciphron speaks, were the orig- 
inators of the Essenian religion we may very reasonably infer. 
Such testimony as this cumulative and consistent with recorded 
facts, must serve to convince the most prejudiced ignorance 
that truth is at last finding its vindication and approaching its 
final triumph. 



152 ANTIQUITY UNVEILED. 



Sit* THOJVTAS BOOliEV. 



" Good evening, sir :— I might as well give my name now, 
so as to be sure of it, for my control may get weak toward the 
end of this communication. I was known as Sir Thomas Bodley. 
I was the founder of the Bodleian Library, attached to the 
Oxford University, at Oxford, England. In the 16th century, 
I collected manuscripts, and particularly those of a very ancient 
date, and I know that there was a collection deposited therein 
by me, called the 'Controversy against the Council of Nice.' It 
embraced writings of the Controversialists previous to and for a 
century after that Council, that are known to history ; but how 
far the clergy have tampered with them since, I know not. I 
say this, because in the 16th and 17th centuries, if a priest saw 
a book or manuscript that was dangerous to Christianity, he 
did one of three things, stole it, bought it, or mutilated it. At 
Cambridge, you will find what is termed the Cambridge man- 
uscript, of which sixty leaves were missing, ten of which have 
since been supplied. Supplied by whom, I would like to know ! 
The marginal notes of ancient scribes were damning evidence 
of the authenticity of the originals from which they copied ; 
and those lynx-eyed priests could not afford to let them come 
down to posterity. But if the manuscripts of this Anti-Nicene 
Library, or copies Of them are now extant, I think you will find 
them in Robert Watt's Bibliotheca Britannica, published in 
1824, 4 qto vols. , as it is the finest catalogue in the English 
language, and a work of vast research. That was the principal 
object of my coming here to-night. As there are others here to 
speak I close and thank you for this opportunity." 

Refer to the Encyclopaedia Britannica for account of Sir 
Thomas Bodley. 

We will state that the above communication was inspired no 
doubt by the following circumstances, to wit: Some weeks after 
receiving the communication from Apollonius of Tyana, in 
which reference was made to the Anti-Nicene Library, while 
looking up historical matters in reference to other communica- 
tions, we were surprised to unexpectedly find a mention of a 
collection of manuscripts formerly known as the "Anti-Nicene 



SIR THOMAS BODLEY. 153 

Library," which comprised a number of works controverting 
the action of the Council of Nice. Not thinking at the time 
that any one would ever think of questioning so well authenti- 
cated a fact, we made no note of the matter, and thought no 
more upon the subject, until a writer who thought he was well 
informed, publicly denied that such a collection of works ever 
existed. When we sought to find the reference that was so 
distinctly impressed upon our memory, to our surprise we could 
not lay our hands upon it. Failing to find it, we resorted, as 
we had done many times before, to the guide of the medium 
for assistance in our search for it. He promised to refer the 
matter to the Band of Spirits who had been using the medium, 
and this communication was no doubt the result of their action 
in the premises. In any sense in which the communication 
purporting to come from the spirit of Sir Thomas Bodley may 
be viewed, it would seem* to be authentic. It was given imme- 
diately after the communication that purported to come from 
Eusebius Pamphilus, Bishop of Csesarea, and was referred to 
by the latter as about to be given. 

It will be seen that the spirit states that in the 16th century, 
he collected manuscripts, and particularly those of a very 
ancient date, and that among those manuscripts, there was a 
collection of them deposited by him in the Bodleian Library 
called, "The Controversy Against the Council of Nice," and 
that that collection embraced the writings of the Controversial- 
ists previous to and for a century after that Council was held. 

It is equally a significant feature of that communication, that 
the spirit should so clearly testify to the vandalism of the 
Christian clergy, Catholic and Protestant, in the 16th and 17th 
centuries, when the fluctuating ascendency of one or the other 
Christian faction was from time to time secured. No one knew 
better than Sir Thomas Bodley, the learned bibliotheke and 
critic, the extent of the destruction and mutilation of all then 
existing ancient works whether in manuscripts or in print. 
We have no doubt that the marginal notes, on many an ancient 
manuscript, sealed its doom. As directed by the spirit we sought 
the work of Robert Watt, a work we had never before heard of, 
and found it to be just what the spirit said it was, a work of four 
4qto vols., published in 1824, which is truly "the finest catalogue 
in the English language, and a work of vast research." We 
have no doubt that that invaluable work contains the mention 



154 ANTIQUITY UNVEILED. 

of aLl the works ever embraced under the general designation 
of the "Controversy Against the Council of Nice ;" but as Watt 
catalogues each work under its special title, we had nothing to 
guide us in our search. We have no doubt that this communi- 
cation is authentic and true. 



The Father of Christianity. 



1 ' I salute you, sir : — For my own benefit and personal 
aggrandizement, I brought to Rome the Pauline Epistles. I 
obtained them in Antioch. I changed or interpolated them to 
suit myself ; because, being a scholar, and understanding those 
epistles to contain facts that were not known by the world at 
large, I thought that they presented a rare opportunity to make 
myself great. These epistles were written or copied from the 
originals by Apollonius, Apollos, Qr Paulus ; and in order to 
disguise the identity of their author, Apollonius of Tyana, I 
interpolated that description of Paul that was afterward copied 
by Lucian. The principal foundation of those epistles was the 
sign of the zodiac known as Aries, the Ram or Lamb. The 
early Christians, as will be proven by one who comes after me 
to-day (Lucian), all worshipped a lamb instead of a man on a 
cross. Those epistles were written in the Cappadocian or 
Samaritan tongue. It is my duty as a spirit here to-day, to 
state positively that I was the first person to introduce these 
epistles to public notice, in A. D. 130, and in the manner I have 
described. This communication is given for the benefit of all 
thinkers who wish to be enlightened upon the truth. I was a 
native of Cappadocia, the country of Apollonius of Tyana ; and 
my name was Marcion." 

Refer to the works of Dr. Lardner for account of Marcion. 

Who can read the analysis of the theological labors of Marcion 
by Dr. Lardner, in the light of the spirit communication of 
Marcion, and fail to recognize its complete demonstration 
that the epistles attributed to St. Paul by Christians, were 
nothing more nor less than certain epistles of Apollonius of 
Tyana, found some thirty-two years after his death at Antioch, 



MARCION. 155 

by Marcion, who copied them, he making such alterations as 
would conceal their real authorship and object, and that they 
were taken by him to Rome, about A. D. 130, where he hoped 
to become the head of the Christian religion by establishing a 
new canonical scripture. This spirit testifies positively that he 
was the first to introduce those writings to the public, and this 
fact seems to be amply sustained by indisputable historical evi- 
dence. According to Dr. Lardner, Marcion rejected three 
gospels of the Christians, the Acts of the Apostles, and other 
books now claimed to be canonical. This is simply absurd. 
Those books were then not in existence. The probability is, 
that Apollonius had never made public these writings, and as 
they were written in the Samaritan tongue, as Apollonius, 
Ulphilas, Hegesippus, and other spirits have stated, they were 
not available to the Greek and Latin scholars of that time. 
Nothing was more natural than that an educated and influen- 
tial Cappadocian, whose native language was the Samaritan 
tongue, should have found those writings of Apollonius in 
Antioch after the death of that great medium, oracle and 
prophet, and copied or translated them, from the Samaritan, 
into the Greek and Latin tongues, with both of which lan- 
guages he was familiar as with his own. 

But we have these matters set perfectly at rest by the priceless 
researches of our countryman, Mr. Charles B. Waite, in his 
u History of the Christian religion to A. D. 200." This fearless 
and indefatigable searcher for truth has shown, beyond all 
question, that the Gospel of Marcion, is the original from which 
the four canonical Christian gospels have been fabricated by 
Christian plagiarists. We will therefore refer our readers to his 
invaluable labors in order to prove the importance and truth- 
fulness of that startling communication from Marcion, entitled 
by Christian writers, St. Mark. 

I ask the reader, whether in the light of the spirit communi- 
cation from the spirit of Marcion, there can any longer be a 
question that there was" a Gospel of Paul, and that the 
writer of it was none other than Apollonius of Tyana? 
This Gospel of Paul, was a Samaritan version of the San- 
scrit gospel or gospels of Deva Bodhisatoua, obtained at 
Singapoor by Apollonius, and modified by him in accordance 
with his philosophic views. It was this Buddhistic gospel of 
Apoll nius that was still further modified by Marcion in the 



156 ANTIQUITY UNVEILED. 

gospel which he took to and preached at Rome. It was still 
farther modified by some writer thirty years afterward, and 
labeled the Gospel according to St. Luke. The author of the 
Gospel of Marcion, the Gospel of Luke, and the Pauline epistles 
being one and the same person and that person none other than 
Apollonius of Tyana, the only Apollos or Paulus or Paul, that 
ever had an existence. This shows the absolute truth of the 
spirit communication, for Marcion had propagated his New 
Testament in Pontus before going to Rome, and at least twenty 
3'ears before Justin wrote. In speaking of the loss or destruction 
of evidence, Mr. Waite speaks of the writings of Marcion in the 
following just and forcible manner, which we cannot refrain 
from quoting in this connection. 

"Pure Christianity has suffered no greater loss, than 
that of the writings of Marcion, the great theological thinker 
of the second century — the compiler of the first complete 
gospel — the collector of the epistles of Paul — the editor 
and publisher of the first New Testament. While the 
elaborate work against him, written by Tertullian, who called 
him a ' hound, ' has been preserved, and the work of Epiphanius, 
who bestowed upon him the euphonius appellation of J beast,' 
the writings of Marcion have perished, except such as are found 
in the references and citations of his adversaries. His works 
have shared the common fate of those of the heretics of the 
second century, none of which, in their original form, have 
been permitted to come down to us. 

"Marcion was an educated man, and a profound thinker, 
and no relic of Christian antiquity, next to the Epistles of Paul, 
would to-day be more valuable, than his writings. Being him- 
self a collector of gospel and New Testament manuscripts, his 
writings upon those subjects would forever set at rest the ques- 
tion, as to what gospels were then in circulation." 

Can there be doubt any longer as to what the Gospel of 
Marcion was, in view of all the facts of the case? Through an 
unlettered man, who never heard of Marcion, a communication 
is given, which makes known the fact that the Paul of the 
Christian Scriptures was Apollonius of Tyana ; and that the 
so-called Pauline Epistles were the writings of that Cappadocian 
sage, written in the Samaritan tongue and by himself procured 
and translated into Greek. Mr. Waite has demonstrated that 
the writer of Marcion's Gospel, the Gospel of Luke and the 
Pauline Epistles were one and the same person. Can you doubt 



LTJCIAN. 157 

that Apollonius of Tyana was that author ? If you do, then 
what is yet to come, and now in hand, will settle that point 
beyond all doubt. 



IiUCIAlSL 

A Greek Satirist. 



" My salutation shall be, Death to Falsehood, whether in 
religion or in political affairs of spirits and mortals. The man 
who preceded me (Marcion) is the one from whom my des- 
cription of St. Paul was taken, although never known to me by 
such a nsme. He was known to me as Apollos in the Greek 
tongue ; as Paulus in the Roman ; and it was understood by 
all scholars at the time I wrote, as relating to the life, travels, 
and miracles of one Apollonius, the oracle of Vespasian. In 
fact I merely followed the statements of Marcion, although I 
knew his statement was incorrect, never for an instant thinking 
that my description of this person would be seized upon by 
Christians, in after ages to perpetuate their fraud. I was of a 
satirical disposition of mind, and it made no difference to me 
if what I wrote was true or false. It was with me as with 3 r our 
dramatic writers of to-day ; and it mattered not what events I 
sought to use, whether sacred or historical, so I could make 
them suit my purposes. All men are selfish so far as securing 
the necessaries and comforts of life are concerned, and gaining 
prominence over their fellow men. This is not so bad a quality 
of human nature as might be imagined. To attain prosperity 
and avoid adversity is a necessary incentive to human effort. 
At the time of the writings to which I refer, there was a new 
element introduced into religious affairs at Alexandria and 
Rome, as was told you by a spirit last week of the Gymno- 
sophists, who, by comparing notes, with Grecian, Roman and 
Samaritan authors, found that one and the same idea ran 
through the religions of all nations, as to their gods having 
been born of virgins. In fact, in some countries, in Sicily, for 
instance this idea had become so common that death was im- 
posed upon women who claimed to have been overshadowed 
or impregnated by God or Gods. That is all the light I can at 
this time throw upon the subject ; and as a truthful spirit I 
want to assert nothing but what I know to be true. Lucian." 



158 ANTIQUITY UNVEILED. 

Refer to McClintock and Strong's Ecclesiastical Cyclopaedia, 
and Dr. Lardner, in Chap, xix, of his " Testimonies of Ancient 
Heathens," for account of Lucian. 

Who can read the above communication and riot feel im- 
pressed with the insignificant measures used by the writers of 
that time to formulate the Christian Gospels. Judging from 
the writings of Lucian as they have come down to us, we can 
glean very little of their true inwardness, they bearing evidence 
of the mutilation they have suffered at the hands of those who 
wished to make use of them for selfish purposes. This is 
especially true of the narrative of Peregrinus or Proteus, which 
the learned Dr. Lardner comments upon at length in his works, 
though not to his entire satisfaction, it seems, as he says after 
quoting a paragraph from Lucian in his work on u Testimonies 
of Ancient Heathens :" "I have rendered this paragraph as it 
stands in Lucian, but those titles seem not to refer to Peregri- 
nus and it may be suspected that something is wanting here- 
abouts." Tanaquil Faber, in his notes conjectures that there 
were some expressions injurious to our Saviour, which a Christ- 
ian Copyist more pious than wise left out." Dr. Lardner also 
seems to think that the mistakes are owing to ignorance or 
design or malice at the same time trying to explain them away 
in the interest of the Christian Church. To which we reply 
most certainly " something was wanting hereabout ;" and that 
something was the absence of the interpolation of the word 
Christian, which was not in the original of Lucian. Unless 
Marcion was a Christian and his gospel was true Christianity, 
Lucian never would have used the term Christian in connec- 
tion with Apollonius and his teachings, his object being to 
ridicule the attempt of Marcion to launch a new religion made 
up of the materials left by Apollonius at Antioch so lamely 
disguised as not to escape the keen observation of the great 
Grecian satirist. Lucian makes known the fact that Proteus, 
nicknamed by him Peregrinus, (who was none other than 
Apollonius of Tyana, the supposed son of the god Proteus,) 
11 interpreted and explained some books and others he wrote." 
What books were those he explained, and what were those he 
wrote ? They were undoubtedly books that his religious fol- 
lowers regarded as of divine authority, for Lucian says, the 
" Christians " spoke of him as a god and took him for a law- 
giver, and honored him with the title of" Master." All this is 



LUCIAN. 159 

historically true regarding Apollonius, provided always that 
the followers of Apollonius were Christians. That those who 
accepted the teachings of Apollonius, after they were attributed 
by cheating priests to Jesus of Nazareth, were called Christians 
there can be no longer any doubt among well informed persons. 

It is this narrative of Lucian concerning Peregrinus or Pro- 
teus that the spirit alludes to when he says " Marcion is the 
one from whom my description of St. Paul was taken though 
never known to me under that name." He also claims, which 
is undoubtedly true that all the scholars and writers of that 
day knew he referred to Apollonius, when he wrote of Peregri- 
nus. The name Peregrinus being only a nickname applied to 
Apollonius, and Proteus being the name sometimes given him, 
tradition making him the son of the god Proteus. This is good 
evidence that Lucian did not try to conceal the fact that he 
was writing of Apollonius or he would have made his character 
different. The fact is Lucian ridiculed every thing in the shape 
of fraud and imposition that came in his way, accomplishing 
much by his raillery against superstition and false teaching. 
This has been taken advantage of by Christian writers who 
manipulated his manuscripts to suit their purposes and behold, 
he steps forth into the Christian Church as one of their greatest 
saints. This spirit who admits that he wrote to suit himself 
and who, even Dr. Lardner has to admit, had so many inaccura- 
cies in his writings, is the one whom we are taught to revere as a 
Christian saint. He is the untruthful author of one of the four 
Christian gospels. And I strongly surmise that Marcion's name, 
transmuted into that of St. Mark, was given to the third 
Christian Gospel, to disguise the fact that he was in reality the 
introducer of the Gospel of St. Luke. As Apollonius became 
the St. Paul of the Epistles, so Lucian, the Greek satirist, 
became St. Luke, and Marcion, the copier of Apollonius, the 
St. Mark of the New Testament. Thus, through spirit sug- 
gestion, we have been enabled to discover with considerable 
certainty who Luke, Mark and Paul were. That which no 
Christian has discovered or dared to disclose for the last seven- 
teen hundred years. 

Reader, I regret to be compelled to pass the communications 
of Marcion and Lucian with so brief a notice. They are worthy 
of a special treatise. There is, however, so much pressing 
forward for recognition that I must move on. 



160 ANTIQUITY UNVEILED. 



COfiSTiHShrirlUS POCO^RTUS. 



" God save the truth !— We have had redeemers enough. 
It is time to wake up to the fact that the true redeemer is a 
clear conscience ; and it is in order to gain that, that I am here 
to-day. I presided at a council of prominent men, holding the 
highest positions in the Christian Church in A. D. 680 ; and 
what was that council assembled for ? Simply because man- 
kind had begun to progress and had done so to such an extent 
that a change of base had become necessary in order to veil the 
truth. Written upon ancient tombs in Egypt, Phoenicia, 
Greece and Rome, was the worship of the lamb, and it had 
• become necessary to change this symbol. We finally adopted, 
after long debate, a religious symbol that we then thought was 
the least known, and that was the figure of Prometheus dying 
on a cross instead of upon a rock, which we thought would 
disguise the origin of it. But the form represented was really 
that of Prometheus — the head and face we adopted were those 
of Apollonius of Tyana. And from that time on, that symbol 
has been the badge of the Christian Church. The spirit who 
spoke first here this afternoon (Marcion) is the one through 
whose efforts I am here to-day. He made this offer to me : u If 
you will return and tell all you know of Christian symbolism I 
will do the same in relation to what I know of its origin and 
meaning.' We .have done so because we know what we have 
said is the truth, and at most we could only delay these com- 
munications for a few years. My name was Constantinus 
Pogonatus." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Constantinus Pogona,tus. 

There is nothing therein said about the substitution of the 
crucifix for the lamb as the symbol of Christianity ; but we 
take the following concerning that matter from McClintock 
and Strong's Cyclopaedia of Ecclesiastical Literature : 

"Among the many symbols which the early Christians 
used to represent Christ as the central object of their faith, the 
lamb was the most predominant. In the beginning of the 
sixth century the lamb bears a triumphal cross : then it is 





THE CRUCIFIED LAMB. 



THE CRUCIFIED MAN. 



The above engraving of the lamb nailed to the cross represents 
the Christian symbol prior to 680 A. D., though this fact is not generally 
known At the Sixth Ecumenical Council held at Constantinople in 
that year, it was ordained that in place of the lamb, the figure of a 
man should be portrayed on the cross. This has been known and 
recognized since that time as the Christian symbol. After the decree 
of the council in 680 A. D., the representation and worship of the 
lamb on the cross was prohibited, and that of the man was substituted in 
its place. By these items of history, we learn how and at what period 
the story of the so-called crucifixion of Christ was formulated. (See 
communication of Constantinus Pogonatus, Page 160). The decree of the 
council prohibiting the representation and worship of the lamb as the 
Christian symbol, as translated from the Latin, is as follows : 

" In certain representations of the images of the saints, a lamb is 
portrayed, etc. We, therefore accepting the old forms and shadows as 
signs of the truth and as traditional symbols of the church, prefer Grace 
and Truth, which we accept as the fulfillment of the law. So, that 
which is perfect, let us place in pictures, even before the eyes of all. 
We have decreed that that Lamb, which taketh away the sins of the 
world, Christ our God, ought to be portrayed henceforth in human form 
in place of the Lamb." — In the Roma Sotteranea of Antonio Bosio Dell, 
concerning the image of Christ under the figure of a lamb. 



CONSTANTINUS POGONATUS. 161 

lying on the altar at the foot of the cross ; then it appears with 
blood flowing from a wound, in its side as well as from its feet ; 
and finally, by the end of this century, a lamb is painted in 
the center of the cross, where the body of Christ was later 
placed. On the celebrated ( cross of the Vatican,' on which 
this lamb thus appears, are two busts of the Saviour ; one above 
holding a book in his left hand, and giving a benediction in 
the Latin manner with his right, while the one below holds a 
scroll in the right hand, and a little cross in the left. The 
sixth ^Ecumenical Council ordered that Christ should be 
represented with his proper human body rather than under the 
symbol of the paschal lamb, and in the following century 
crucifixes multiplied greatly throughout all Christendom. The 
way to this decision had evidently been prepared by several 
intermediate steps, by which the aversion and horror of death 
by the cross, though abolished as a mode of execution by Con- 
stantine, were gradually overcome in the minds of the Christ- 
ian world."' 

We have in the foregoing communication beyond all question 
the real object for which the sixth Council of Constantinople 
was called together, which was nothing else than to get away 
as far as possible from the fact that for five hundred years, from 
the time Marcion took the epistles of Apollonius from Antioch 
to Rome, A. D. 130, down to the time that Constantinus Po- 
gonatus convened the sixth Council of Constantinople, the 
object of Christian worship was a "lamb" and not a "cruci- 
fied man." It was to conceal the heathen origin of the 
Christian religion and its purely astro-theological character 
that those high dignitaries of the Christian church con- 
vened at Constantinople ; the result of iheir deliberation, 
after long debate, being the substitution of the dying figure of 
the heathen god Prometheus, extended on a cross, with the 
head and face of Apollonius of Tyana, to represent Jesus 
Christ, instead of the " bleeding lamb of Calvary." The fact 
had become known that upon the tombs of Egypt, Phoenicia, 
Greece and Rome, was depicted the same worship of the lamb, 
and to get rid of this positive proof that Christianity was but 
a plagiarism of older religions, the crucifix was adopted as the 
badge of the new religion. I give the communication as it 
came to me. I do not feel warranted in questioning its authen- 
ticity. It is beyond all doubt a spirit communication, and the 



162 ANTIQUITY UNVEILED. 

reason assigned for giving it most reasonable. I infer the spirit 
intended to make a distinction between those prelates who 
represented large Christian constituencies, and those whose 
dioceses were small and of less importance. 



COfiSTAJiTiriE TflH G^EAT. 

A Roman Emperor. 

"It is not a pleasant duty to communicate with you, nor 
would I perform it, had not a band of spirits fettered me with 
truth. A spirit dislikes to destroy his own fame, or the name 
he left behind him here on earth. But since I am compelled to 
_ speak, I will say exactly what the other speaker said. I pos- 
sessed a valuable library. When I became a Christian I 
destroyed it. I was a fanatic, and was governed and influenced 
by fanatics ; and what has been stated to you here, by a long 
line of spirit witnesses, is true. The four gospels were origi- 
nally Buddhistic gospels, and were written in an ecstatic state 
by Deva Bodhisatoua. They were mingled with Platonism by 
Potamon. This is the true account of the Christian New 
Testament ; and the day will come when it will be openly 
acknowledged, for the evidence of it will 'be so great that 
through some medium, if not this one, the original Buddhistic 
gospels, which are extant to-day, in spite of all the interpola- 
ting and destroying, will be discovered in India. I curse my 
fate, and I curse those spirits who forced me here to tell the 
truth ; for I am so constituted, that even after these long years 
in spirit life, I would rather lie than tell the truth. I was 
known as Constantine the Great — Constantine the little — the 
nothing here to-day. I lived A. D. 337." 

Refer to McClintock and Strong's Cyclopaedia of Ecclesias- 
tical Literature for account of Constantine the Great. 

It was the spirit of this great and successful Roman emperor 
that was forced by the power of truth to come back to earth 
and confess the destruction of ancient writings that would 
have rendered the continuance of the Christian religion im- 
possible ; as it was but a modified form of Buddhistic supersti- 
tion. More than this, he is forced to acknowledge that truth 
has power to overcome the most obstinate religious bigotry in 
spirit life, and force the latter to serve it instead of being 
obstructed by it. I have no doubt of the authenticity of the 
communication, and therefore regard it as quite important. 



EPAPHRODITUS. 163 



EPRPH^OOITUS. 

A Greek Grammarian. 



11 1 greet you, sir : — I might as well state who I am, and 
what my name was when in the mortal form, in order that we 
may understand each other more thoroughly. I am the man 
to whom Josephus wrote his two books in answer to Apion. 
My name was Epaphroditus. I was not, as history supposes, 
the freed man of Nero, nor was I Domitian's secretary at 
Athens. My country was Idumsea. Josephus and myself 
corresponded a great deal. We both belonged to the Order 
of the Initiated — the Free Masons of the first century. We 
were mainly interested in investigating occult sciences ; and 
to prove to you that Josephus was not only interested, out a 
believer in Spiritualism, I will refer you to his account of 
Solomon, in which he sets forth that Solomon was initiated in 
the art of exorcising or driving out demons. Solomon re- 
ceived this gift from spirits under the mistaken idea it was from 
God. You willtalso find in his description of Solomon, that 
one Eleazer, a Jew, drove a demon out of the obsessed individ- 
ual in Vespasian's camp, and the test was this : that the cup 
of water should be set a certain distance from the obsessed man, 
and the demon would upset it, as it passed out of the man. 
The only object I have in introducing these things, is to prove 
that Josephus was a Spiritualist, and that the Society of the 
Initiated was made up of investigators of what is termed 
mediumship to-day. I can also inform you why there is no 
reference to Apollonius in Josephus's writings. It was owing to 
the obligation assumed by those who entered into the investi- 
gation of these mysteries that they should never manifest any 
conscious knowledge when they saw a brother of the order 
performing any of those miracles, as they were called, for fear 
they would be charged with conspiring; as the sceptics then 
living would have done everything they could to ruin them — 
in the same way they now seek to ruin mediums. Therefore, 
while they recognized and helped each other secretly, they 
never acknowledged each other openly. I know that Apollo- 
nius obtained, in India, the gospel of one Deva Bodhisatoua. 
I want to say, also, that all the writings among the learned, 
that is, the translated writings, were written in those days in 
the Samaritan tongue, and it was not until the second century 



164 ANTIQUITY UNVEILED. 

that there was any amount of those writings translated into 
the Greek and Latin languages. In the time of Trajan, the 
ancient arts were somewhat revived. He being a student of 
astrology and philosophy himself, allowed a freer discussion of 
the merits of different religions. In fact my age was the age of 
comparison, and we compared notes, and the materials that 
were thus collected, served as a basis for manufacturing that 
great fraud, Christianity. That is about all I can say. I passed 
to spirit life at Smyrna, A. D. 110." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Epaphroditus. 

The spirit of Epaphroditus tells us that Josephus and him- 
self knew that the powers attributed to Solomon were derived 
from spirits and not from God, as the ignorant, and even Solo- 
mon himself supposed. But the greatest revelation of all, is 
the fact that the Order of the Initiated, to which Josephus and 
himself belonged, was composed of persons who were engaged 
in the investigation and practice of spiritual mediumship 
and spirit communion. It appears that Apollonius of Tyana, 
was also a member of that secret order, and that it was 
well known by the members of that order, Josephus among 
the rest, that the miracles attributed to Apollonius were only 
the result of spirit power exerted through him. It has already 
been very plainly shown by these spirit testimonies, as well as 
by the strongest corroborative proofs of historical facts, that 
Apollonius of Tyana, and St. Paul are one and the same 
person'. Now as Epaphroditus and Apollonius were fellow 
members of the Order of the Initiated there can hardly be a 
doubt that the latter addresses the former (Philippians ii, 25,) 
in these words : " Yet I supposed it necessary to send to you 
Epaphroditus, my brother, and companion in labor, and fellow 
soldier, but your messenger, and he that ministered to my 
wants;" and again (Philipp. iv., 18.) u But I have all and 
abound : I am full, having received of Epaphroditus the things 
which were sent from you, an odor of sweet smell, a sacrifice ac- 
ceptable, well pleasing to God. ' ' Whether the Epaphroditus thus 
spoken of by Apollonius or Paul, was the friend and fellow 
student of Josephus, or some other Epaphroditus we may not 
certainly know ; but this much is certain, Apollonius, Josephus 
and Epaphroditus were beyond doubt contemporaries fellow 
Spiritualists and mediums, and co-members of the same secret 
Order of mysteries, out of which subsequently developed the 



EPAPHRODITUS. 165 

Christian hierarchy a scourge to the human race, the effects of 
which will not be wholly obliterated for centuries to come. It 
is such spirit testimony as that of Epaphroditus that settles 
the authenticity and truthfulness of these communications. 

[There were several reasons why Josephus did not mention 
Apollonius in his historical works besides the fact that they 
both belonged to the Order of the Initiated, as referred to by 
Epaphroditus and other spirits. Apollonius in his communica- 
tion gave it as his opinion, that Josephus failed to refer to him 
in his history on account of the intense prejudice existing be- 
tween the Jews and the Gentiles. Josephus, as is well known 
was a Jew of the strictest type, and historian of his country, 
while Apollonius was a Gentile of even greater distinction as a 
leading character of his time. In this, history fully concurs, 
hence it is reasonable to conclude that Josephus could not well 
have given such an historical account as w r ould have done 
justice to Apollonius, without speaking of the great Gentile and 
sage, so favorably as to offend the Jewish people, it being 
against their policy to favor the Gentiles in word or deed. 
Furthermore, Josephus was jealous of Apollonius, for the reason 
that Eleazer, his friend, who was also a Jew, (as well as a 
medium for casting out obsessing spirits) could not manifest 
superior, or even equal power to Apollonius in his wonderful 
manifestations, (or as they were called in ancient days miracles) 
and by this means become the oracle of Vespasian in place of 
Apollonius the Gentile. Notwithstanding both these great 
minds w r ere members of the same order, their oaths evidently 
did not bind them as to their religious or political views, hence 
this fact may point to the reason why they could be closely 
allied in the order and yet powerful opponents on religious 
grounds. In conclusion will add, that in view of all these con- 
siderations, we have what is deemed, good and natural reasons, 
why Josephus did not record in history any account of Apollo- 
nius. It also appears from all reasonable deductions drawn from 
these ancient spirit communications, as well as from history 
bearing upon the subject under consideration, that Apollonius 
of Tyana was the character which formed the basis and frame- 
work upon which the history of Jesus of Nazareth was con- 
structed. Notwithstanding it is claimed that Josephus re- 
ferred to Jesus of Nazareth in his history, he emphatically 
denies the allegation in his spirit testimony and states that it 
was interpolated by Christian writers, and made to appear as 
evidence that such an individual lived and taught at that time. 
Even critical Christian scholars are compelled to admit the 
reasonableness of this statement as to the interpolation. There- 
fore we also, must conclude that it is untrue that Josephus 
alluded to Jesus of Nazareth, from the simple fact that such an 
individual did not exist at that time as represented by Christian 
writers.— Compiler. ] 



166 ANTIQUITY UNVEILED. 

F. filGlOlUS FIGUliUS. 

A Pythagorean Philosopher. 



" I salute you, sir :— The time I lived in the mortal form 
was from about B. C. 13 to A. D. 25. I was an astrologer and 
philosopher. I also held the office of prsetor at Rome. My 
business here this morning is to explain what I know about, 
what is termed, Christianity. I knew of Apollonius, but his 
name in my day had not become so well known publicly as 
afterwards. At Rome, at that time, there was a society known 
as The Initiated. It comprised the learned men of the then 
civilized world. The real name of that society — that is its 
secret designation — was, "The Sons of the Sun;" and they 
understood all the teachings of the ancients as relating to the 
Sun, the planets, and principally to the signs of the Zodiac. 
Out of this religion, or secret society, of which Apollonius was 
also a member, has grown what is now called Christianity. Each 
of the gods had a star assigned to him, that astrologers, like my- 
self, explained to the people, and told them what the gods 
wanted, by their positions in the houses of the heavens. Most 
of the Roman, Grecian and Egyptian priests were astrologers, 
but not truthful ones, they reading the stars in a way that 
would bolster up the superstitions they were propagating. 
There were also at Rome a class of mystics who pretended to 
great knowledge, but who in reality knew nothing but to place 
the minds of those who witnessed their performances in a 
chaotic state, in which state they experimented upon them 
psychologically. Understanding mesmerism they used all 
prominent men, whom they could psychologize, for their own 
interests. The next generation after them, as will be made 
clear by the next speaker here to-day (C. Velleius Paterculus), 
were engaged in preaching and teaching communism, under 
the name of Essenes, out of which sect the Christian religion 
started. They had also a secret name, which was " Brethren 
of the Star of the East." The whole train of their ideas were 
stolen or appropriated from the teachings of the Gymno- 
sophists ; and the latter were the " Wise men who saw the Star 
in the East," or who, in other words, brought the mystery of 
that star with them. I have used all the time allotted me. 
My name was Nigidius." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Nigidius. 



VALLEIUS PATERCULUS. 167 



VELiHElUS PRTE^CUlitiS. 

A Roman Historian. 



" I salute you, sir : — My communication here to-day, will 
be a continuation of what the previous spirit set forth. I was 
a soldier under Tiberius. I was also a historian, and during 
my campaigns wrote most of the notes, from which I con- 
structed the history of Rome and Greece, after my time as a 
soldier had expired. In my travels from V A. D. 25 to 36, I 
closely observed the forms and ceremonies of the religions in 
each country I visited, and also took great delight in examining 
the ruins of antiquity ; and I found upon those ancient temples 
and tombs exactly what I found at Rome, the religion of the 
Sun. Upon the oldest ruins in Phoenicia and in the Palmyrean 
desert ; also in Sicily, Egypt, the Isle of Cyprus, and Greece ; 
and throughout the then civilized world, all religions could be 
unlocked by one key, and that consisted of the signs of the 
zodiac. He who understood how to use this key rightly could 
confound all the priests who were then living. This was the 
leading idea of them all ; but, of course, as each one of these 
signs had some particular symbol to represent it ; so each one 
of them had their followers or worshippers. In Egypt I 
found principally two signs which seemed to be the leading 
ones — they were what are called Taurus and Sagittarius — the 
Bull and the Archer ; in Greece, the Ram or Lamb and The 
Fishes seemed to be the leading signs ; in Rome the sign of the 
Lion for which was substituted the Eagle, and Aquarius or the 
man pouring water. All these signs were to be found upon the 
tombs and temples of my day. There were also a great many 
representations of the Goddess with the wheat (by some called 
corn). These I found in all countries. Soldiers were all tyrants. 
There was a great appearance among them of worship of the 
gods, but in reality there were very few who believed them. A 
god was only of account as long as he prospered their affairs. 
When he failed to accomplish anything useful for them, they 
did as the Chinese of your times do, burned him or knocked 
off his head. I knew Apollonius of Tyana. I knew also 
his disciple one Damis. I saw them at Alexandria. They 
there taught in the different temples, but I was so busy as 



168 ANTIQUITY UNVEILED. 

a soldier, that I had not much time to listen to philosophy. 
This was about A. D. 36. Tiberius dying the next year, 37, 
I returned to Rome and there completed my history, of 
which only fragments have been allowed to come down to 
you moderns ; and the reason of this suppression of what I 
wrote was, that in it was a full description of the workings 
of miracles by Apollonius, and the Christians could not 
afford to let this be known. It would have ruined their 
scheme. It also contained a complete description of the doc- 
trines and teachings of the Essenes, who had three colonies at 
that time, one at Antioch, one in Samaria, and one in the Isle 
of Cyprus. I have now stated all I can that will be of much 
benefit. I will have to spell my name, Velleius Paterculus." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Paterculus. 

Against the imputation of his lack of fidelity as a historian, 
in the history which comes down to us, the spirit of Paterculus 
returns to confound his traducers by stating that it was not until 
after the death of Tiberius, in A. D. 37, that he left his military 
occupation in Egypt, and went back to Rome to write the 
history which mainly gave him his historical fame. That 
history, he tells us, contained a fall recital of the miracles 
performed by Apollonius of Tyana, and a complete exposition 
of the dogmas and teachings of the Essenes ; and that these 
portions of his work, the most important and valuable to pos- 
terity, were destroyed by the Christians to save their monstrous 
scheme of deception. I do not hesitate to declare my conviction 
that this communication is authentic and true in every partic- 
ular. Who will say the graves are not giving up their dead 
and the judgment day drawing near ? 



GREGORY. 169 



Gf*EGO$Y. 

Bishop of Neo-Caesarea. 



"I Greet you, sir :— I was a collector of manuscripts, and 
besides, a bishop of the Christian Church. But I was by no 
means a destroyer of such manuscripts. I did however inter- 
polate them. My whole collection of manuscripts fell into the 
hands of Eusebius who destroyed all of them that he could not 
use. These manuscripts made clear the fact that Apollonius, 
the Cappadocian, was the true Saviour, and was even wor- 
shipped in the temple of Apollo. The statue of that god was 
worshipped as if erected to Apollonius. As I was a resident of 
the same place as Eusebius, I know that what I have herein 
stated is the truth. I was known when here as Gregory, bishop 
of Neo-Csesarea, about A. D. 266. I feel that this communica- 
tion should be some compensation for the injustice I have done 
to mortals. One of the two most important manuscripts 
destroyed by Eusebius, was "The History of the Initiated," 
the other was u The Syntagma." 

Refer to Biographie Generale, for account of Gregory, Bishop 
of Neo-Csesarea. 

It was the spirit of this Christian mystic that returned and 
confessed to the destruction of the manuscripts that would have 
proven the fraudulent nature of the Christian religion. Nothing 
is said of the collection of manuscripts made by Gregory, or 
that they afterwards fell into the hands of Eusebius, Bishop of 
Csesarea. That such was the fact, I have not a doubt, and that 
the most important and valuable of them were destroyed by 
that greatest of Christian writers, seems equally certain. Where 
would Christianity be to-day, could " The History of the Ini- 
tiated," have been saved from his infernal duplicity? 



170 ANTIQUITY UNVEILED. 



Governor of Syria. 



"I AM HERE TO-DAY IN THE INTEREST OF TRUTH : — My 

name when here was Ummidius Quadratus, sometimes called 
Venidius or Numidius Quadratus. I lived amongst all classes 
of people and all kinds of religious beliefs, in Syria, in those 
days. There has never been among learned Christian scholars, 
one who has given the correct account of their sacred writings. 
The language used in the originals of them was what might be 
termed Hebraic-Samaritan, while they have claimed that most 
of the original copies of them were written in the Greek and 
L'atin tongues. But this was not the case. The copies in those 
languages were an after occurrence, and took place between the 
second and third centuries. All the Jewish writings that were 
extant in my day, from A. D. 50 to 60, were written in the 
Samaritan tongue. They were the production of Indian phi- 
losophers and mediums, and were first brought to my^notice 
by a king named Agrippa, who said he received the copies of 
them from a follower of Apollonius. These copies were nothing 
more than an account of some god who was born of a virgin, 
which event took place some nine hundred j'-ears before my 
time, in India. It was said that the Queen, his mother, was 
overshadowed and the prince born to her was of royal blood, 
and that he threw away all worldly honors to pass into what was 
known to us as the ecstatic state. In my travels, from place to 
place, in Syria I have seen persons sitting under treses, for days, 
motionless. A good deal of this was natural, but much of it 
was forced through the use of drugs, something similar to the 
modern Chinese opium smokers. The most remarkable case of 
a real spirit materialization witnessed by me, took place at 
Antioch, where a man who refused to give his name, but whose 
name I have found out as a spirit was the same as my own, 
Quadratus, by means of a burnished silver glass would sit in 
front of you, the sun shining clearly into the room, and while 
he was in this ecstatic state, I saw reflected upon this glass 
seventeen people pass, one after the other, all of whom I knew 
when they were living in the mortal form. This I could not 
account for, as it was impossible for any person to have access 



QUADRATUS. 171 

to the room where this manifestation took place. There was 
no one present except King Agrippa and myself, and the build- 
ing was surrounded by Roman soldiers. This I was satisfied 
was an actual demonstration of what I termed the manes of 
my ancestors. But as a spirit, I know that it was nothing 
more than the manifestations you have in your seances of to- 
day. The Jews were a very sensitive people — exceedingly 
nervous and irritable — ever ready to fight, the moment they 
thought that their religion was assailed. They were mad, 
fanatical bigots, and it was in vain to reason with them ; so 
we were compelled, in order to keep them quiet, to kill a few of 
them at every festival, to compel their respect. After reading 
those writings or copies of the teachings of Apollonius of Tyana, 
I went to Jerusalem, about the time when the Jews had their 
feast of unleavened bread, and from the light thrown upon that 
ceremony by the teachings of Apollonius — by the teachings of 
the Rabbis of Jerusalem — and the teachings of their sacred 
books ; I found that the feast of unleavened bread was nothing 
more than a revival of the feast in honor of the goddess Ceres, 
as practiced in the Eleusinian mysteries, and as taking place 
in the House of Corn, or in the season of harvest. And I found 
also, that the old Testament which the Jews claimed was the 
foundation of all the others, was in reality nothing more or less 
than a copy of the Greek and Egyptian religions. These 
religions were all of the astrological order ; and in the Jewish 
temple all the signs that were known to astrologers, were 
engraved or cut upon its doors or walls. For my part I could 
see no difference between the priests of Jehovah and the priests 
of Apollo — the one class was simply a copy of the other. In 
relation to the unleavened bread, the Jews claimed that they 
ate it in commemoration of a hasty departure — in some event 
which caused their ancestors to leave a country in so great a 
hurry, that they had not time to supply themselves with 
leavened bread ; but I think the real reason for the observance 
was to prevent, at that season of the year, incurring the taint of 
leprosy, and that it was a blood purifying ceremony. This idea 
has crept into the Roman Catholic church, and they have their 
consecrated wafers instead. [This explanation was given in 
reply to my question, why the bread used by the Jews at that 
festival was unleavened ?] But to return. I was allowed to 
examine into matters of religion while sitting as a judge, and 
to learn secrets that none others were allowed to know, except 
the high orders of priests. In that way I found a religion 
something similar to what is known as Christianity, among the 
Essenes or Communists. I know of no modern people more 
like the Essenes than the Shakers. They had their own god, 



172 ANTIQUITY UNVEILED. 

after the idea of the Indians, and that was that a god always 
dwelt in the flesh, and he was known to them by certain marks 
upon his person, said to have been born upon him. But they 
had also another god, in the person of a woman who presided 
over the female portion of the Essenes ; and I remember, since 
I come to compare them, (that is since I became a spirit) with 
the Christian teachings, that one of their teachers inculcated 
something that was almost word for word like the ' ' Sermon on 
the Mount." That the latter is taken from the Essenes, I as a 
spirit now testify. Of this I am just as sure as I am of happi- 
ness. I might communicate a great deal more , but it is neces- 
sary for me to give way in order that others may speak." 

Few communications have preceded this one that possessed 
greater interest and importance than this. It is strange so little 
is known of the man whose spirit gives that communication ; 
and yet not strange when it is remembered that he knew and 
understood the great secret of the origin of the Jewish religion. 
We refer to Smith's Dictionary of Greek and Roman Biography 
fbr account of Quadratus. 

The greatest and most significant point of this unusually 
intelligent communication is the testimony of Quadratus, that 
by reason of his judical position in Syria, he had been enabled 
to become acquainted with the most carefully concealed secrets 
of the Essenes, who were especially numerous in that country 
when he governed it. He tells us these Essenes had not only 
their incarnated god, but their incarnated female god (or god- 
dess) as well ; and that he knows that the "Sermon on the 
Mount' ' is almost word for word a copy of the teachings of one 
of the incarnated gods of the Essenes. Upon this point his 
testimony is most emphatic. Can we read that communication 
of Quadratus in connection with the historical reference we 
have given and not come to the conclusion that the Jewish 
feasts of the Passover, Pentacost and Tabernacles, were but 
copies of the older religious observances of the Parsees, Egyp- 
tians and Hindoos? Thus another historical truth is brought 
to the light, despite the care that has been taken to conceal it, 
and that is that the Jewish religion is but very little older than 
the Christian offspring. Thus mystery after mystery is passing 
away before the all conquering light of the world of spirits. 
Who can doubt, who is not blind to the progress of this age, 
that a new era has dawned upon a long benighted world ? 



TACITUS. 173 



C. CO^EIilOS TACITUS. 

A Roman Historian. 



11 1 salute you, sir : — There may be many communications 
attributed to me, but nevertheless there has been a great deal 
in my name, that I have had nothing to do with. I have 
other work than coming here to mortals to deliver an eulogy 
over fallen greatness ; and I should not have come here 
had I not an important object in view. That object is, to 
speak, as far as I am concerned, in relation to a passage in my 
works that the Christians wish to make out, refers to the Naz- 
arene. Who were the Nazarites from whom the title of Jesus, 
the Nazarene, was derived? They were the people who were 
afterward called the Essenian Brotherhood. That sect origi- 
nated at a place called Nazarita, a small village near Gaza. It 
was looked upon as the most contemptible place in all Judea or 
Syria. This sect shaved their heads — wore a kind of loose 
garment girdled at the waist and made no distinction as to 
their teachers. I also, at three different times in my life, saw 
spirit manifestations occur through that great medium Apollo- 
nius of Tyana. I saw him in the camp of Vespasian, where 
he was known as the oracle. A Jew named Eleazer was a 
medium and attempted to show what the spirits could do 
through him in the presence of Vespasian. He wanted to 
supplant Apollonius in the confidence of that emperor. A 
witness of this attempt was one Flavius Josephus. The coun- 
tryman of the latter was defeated. He could get no manifes- 
tations in the presence of Apollonius. The manifestations 
occurred through Apollonius without hindrance. This is one 
reason why Josephus makes no mention of Apollonius or his 
work. Jealousy and discomfiture rendered Josephus silent as 
to him. I lived from A. D. 52 to the beginning of the second 
century. During most of that time I knew almost everything 
that was taking place, and especially in Judsea, because of the 
wars that were going on there. But I never heard of the 
Christian Jesus nor of Christianity. I did, however, hear of 
the Nazarite sect, who changed their name about A. D. 66 to 



174 ANTIQUITY UNVEILED. 

that of the Essenian Brotherhood. My name was C. Cornelius 
Tacitus." 

Refer to American Cyclopaedia for account of Tacitus. For 
account of Nazareth refer to McClintock and Strong's Cyclo- 
paedia of Ecclesiastical Literature and for the term Nazarites 
refer to Chambers' Cyclopaedia. 

This spirit gives a very different version of the performance 
of the Jewish medium, Eleazer, or rather of the spirits who 
attended him, before Vespasian in his camp, from that which 
Josephus gives, (Antiquities of the Jews, Book viii, chap. 2, 
Section 5.) It appears there was a rivalry between this Eleazer 
and Apollonius, as to which should be the oracle of Vespa- 
sian, and that there was a trial of mediumistic results through 
them, respectively, to determine that point. That Josephus 
and Tacitus were present at that trial there is every reason to 
believe ; and that Apollonius was triumphant is equally certain, 
for he remained the chosen friend and adviser of Vespasian 
until his death. There cannot be a doubt that among the 
destroyed historical writings of Tacitus, there was an account 
of that remarkable contest of spirit forces ; and because of its 
destruction the spirit referred to it. It fully explains why 
Josephus, who was with Vespasian, at the same time tbfot 
Apollonius was his attendant oracle, has never mentioned the 
latter and his wonderful mediumistic work and prophecies. I 
regard this communication from the spirit of Tacitus of the 
highest significance and value, in unravelling the tangled web 
of so-called sacred history. 



MANETHO. 175 



jv[jq*ETHo. 

An Egyptian Priest. 



" Let us believe in that light which lighteth every man that 
cometh into the world. Centuries have come and gone since I 
became a spirit. My spirit knowledge may be summed up in a 
few brief sentences, among' which the principal are, that Wis- 
dom is the guide of Experience, and, by analogy, Experience 
is the father of truth. During my mortal life I was a priest of 
Heliopolis. That temple was built in the service of Osiris — the 
God of the Sun. Our religion was represented by the Zodiac, 
and was altogether of an astrological origin. This was known 
only to the initiated — the outsiders receiving the emblems as 
the real facts — to impress upon their minds the obligations of 
our religion. All the people were idolaters, because they knew 
no better. It has often been asked, both by the learned and the 
unlearned, "If a man die, shall he live again ?" I wish to say 
this : there is a desire that is universal in the breast of every 
living creature, and that is the desire for life. The desire must 
and will be satisfied. Out of every living creature there grows 
a life that is spiritualized — that never dies. What you moderns 
term materialization, was understood by us ancients to mean 
nothing more than this : that the medium contained within 
himself, or herself, that element which admitted of the veil, 
that conceals the spirit body from your sight, to be drawn aside. 
You all have a spirit body, as the development of the material 
body, which, under favorable circumstances, become visible to 
mortals. The Osiris of the Egyptians acted in the same capacity 
of intercessor between mortals and God, that the Jesus Christ 
of to-day does. God — the I AM of the Egyptians — was not 
accessible to mortal prayers or cries — as in Christian teachings ; 
therefore a physical spirit — one that lived on this plane, acted 
as a pleader for them. . All this was the preparation — the 
schooling— that enabled after generations to establish Christ- 
ianity. And here I wish to remark, that during my long 
sojourn in spirit life, I have never met an enlightened spirit 
that claimed any pre-eminence over his or her fellows ; for the 
common result in spirit life is, that the more learned, the more 
comprehensive your views, the more you become clothed with 



176 ANTIQUITY UNVEILED. 

the mantle of humility. There are none great in the kingdom 
of heaven — all desiring to learn that they may teach. In my 
Greek history, the greater part of which is now extant, I laid 
bare the foolishness of priests, and the avarice of kings. It was 
a struggle between these, as to which should ' be the most 
admired by the ignorant. Life, although progressive, retains 
the same principle in almost every age and generation. There 
is no God, and no Saviour, other than your highest conception 
of wisdom ; and with this remark I will close, by thanking 
you for this hearing. My name was Manetho, — before the so- 
called Christian era, two hundred and sixty-one years." 

Refer to Nou velle Biographie Generale for account of Manetho. 

The spirit of this learned Egyptian priest, comes and 
confirms the testimony of so many other ancient spirits, that 
the common object of worship by the votaries of Osiris, and 
other ancient deities, was the sun, the great central orb of our 
planetary system, and the great governing power of all that 
appertains to the welfare of the human race on our globe. 
This sun personified with human attributes, has been the re- 
vered Saviour of men in all ages and among all nations. He 
tells us that the spiritual nature and destiny of mankind was 
as well understood by the learned men of his time as it is to- 
day. The crime of these learned men was that they had not 
the honesty to impart that knowledge to the people. The 
same criminal policy is adhered to by the Roman Catholic 
priesthood, who stop at nothing to still conceal this most im- 
portant of all knowledge, in order to prolong their unholy 
domination over their fellow beings. Manetho, returning as a 
spirit, tells us that the mythical falsehoods and flummeries of 
the Egyptian priesthood prepared the way for the subsequent 
establishment of the mythical falsehoods and flummeries that 
constitute the essential features of the Christian religion. 
Better, far better, would it have been for countless numbers of 
human souls, if no such preparation had ever been made by 
Egyptian or other priesthoods. Manetho does well, even at 
this late day, to return and make known the falseness of his 
earthly teachings. How far he attempted to lay bare the 
foolishness of priests, as he claims to have done, we are not 
permitted to know ; but trust, for the peace of his spirit, that 
he did all that was then possible. In the face of the un- 
doubted spirit testimony of so many learned and influential 
departed ones, how can the religious errors, deceptions and 



VARRO. 177 

frauds of to-day endure ? They cannot. The resistless rays of 
spirit light are forcing their way into the darkest and most 
despairing recesses of the human breast, there to kindle the 
latent embers of divine truth, that have been so long smothered 
beneath the ashes of the dead past ; and they will ere long 
burst into a flame that will consume those who, in their blind 
folly, may persist in their work of smothering the blazing light 
from the spirit world. 



A Roman Writer. 



u I greet you, sir ! — In my day there was no man living 
who had access to all kinds of information as I had myself, 
and none who wrote more than I did ; and yet, there is so 
little of it extant to-day. I say this in no spirit of egotism, 
but state it as a fact. My works were on all subjects — most of 
them historical — and they have been destroyed because of that 
great curse of mortals — too much religion. It is impossible, it 
seems to me, to be religious without being bigoted. My book, 
"The Key to Ancient Religions," showed that religion has 
been the governing power in all civilized nations, and the basis 
of all religions has been Sun worship. So well was this under- 
stood by a man, whose spirit was forced here to communicate 
that he destroyed my works to conceal that fact. That spirit 
was Constantine the Great. All of the most celebrated litera- 
ture of the ancients has been destroyed by the Christian Hier- 
archy, and this was done from the third to the fourteenth 
century. They could not afford to allow this adverse evi- 
dence to exist. It would have been fatal, as soon as the art 
of printing came in use. I travelled in almost every civilized 
country, and found, everywhere established, the religion of the 
Sun. All the gods that were worshipped were nothing more 
to the initiated than typical personations of the Sun, and all 
were the creation of men. In order to hold the masses of the 
people, they were compelled to have something tangible to 
worship. They, therefore, embodied their ideas in all shapes 
— gods with all kinds of heads, animals, etc. But to the 



178 ANTIQUITY UNVEILED. 

initiated, everything was understood as referring to the Sun 
and Stars. Any thorough investigator of Christianity will find 
the Sun idea therein. During my mortal life I wrote at least 
four hundred and fifty scrolls, or books, of which only two are 
now extant. You can judge of the extent of the vandalism of 
Christians, by this wholesale destruction of my books. My 
name was Varro. I lived B. C. 28." 

Refer to Chambers' Cyclopaedia for account of Varro. 

The spirit of the "most learned of all the Romans," has 
returned, and through a medium who never so much as heard 
his name, gave that certainly authentic and most intelligent 
communication. He tells us that most of his works were on 
historical subjects. What has become of these, that no mention 
whatever is made of them? His u Book of Antiquities" was 
only one of a number of books of the greatest historical and 
ethnological importance. Varro, as a returning spirit, tells us 
that they were destroyed because of religious Christian bigotry. 
Oh, what a -loss was that ! when the " Key to Ancient Relig- 
ions " was given to the flames by that impious imperial 
villain, Constantine the Great ! Who could have known better 
than Varro, the librarian chosen by Csesar, the true nature of 
all the ancient religions? They were in every instance, says 
Varro, nothing more than the worship of the Sun, and well 
understood to be so by those initiated in the secret mysteries of 
every form of religion. There is especial significance in the 
reference to the forced presence of Constantine, which was 
shown in the communication from him already given. 



IGNATIUS. 179 

IGNATIUS. 

Patriarch of the Essenes. 



" Let us work in the interest of truth :— I lived about 
A. D. 75. I am set down in history as the Patriarch or Bishop 
of Antioch, but I held no such position. I was what would be 
termed in modern times patriarch or leader of the Order of 
Essenes, who were what you moderns designate Communists. 
Our ideas were given to us through a medium whose name was 
Bela, about one hundred years before the time I have named. 
Almost all the ideas that are embodied in the book called the 
Christian Testament were taught at Antioch, but not in their 
present form. The highest and purest man amongst us, who 
was endowed with spiritual gifts, was looked upon as a god — 
that is, as if the divine emanations were collected in a human 
form. Among us Essenes such a man was all powerful. I 
know of no instance now on earth exactly like such a person ; 
but there is one who approximates nearly to it, and he is the 
Grand Lama of Tibet. So pure was this man regarded to be, 
that none were allowed to come into his presence, except his 
ownchosen followers. Now, although I was a patriarch of this 
society, I did not come near to what they called this perfect 
man. We had four names for him, but I can only give two, 
which were simple and equivalent to Alpha the beginning, and 
Omega the end. The others were names that I cannot force 
through this organism. Our sacred books were made up of 
events from the time of Bela to the time of the sixth perfect 
man who was then ruling. They contained extracts from the 
best moral precepts that we could .find in the sacred books of all 
nations. I have no doubt, since I have seen and conversed 
with Apollonius, who came to Antioch to learn our system, 
that he blended the contents of a copy of our sacred writings, 
which our people gave him as a mark of the highest honor, 
with the sacred books that came into his possession in India. 
My name when here was Ignatius of Antioch." 

Refer to the Nouvelle Biographie Generale for account of 
Ignatius. 

In the communication of Ignatius we have the fullest confir- 
mation of the truth of the communication which we have 
heretofore published from the spirit of Pliny the Younger, in 
relation to his letter to the emperor Trajan regarding the Com- 
munists or Essenes of Bythinia. Our readers will remember 



180 ANTIQUITY UNVEILED. 

that in his communication, the spirit of Pliny said, that in the 
year A. D. 100 there was no religious sect known in Bythinia 
as Christians. It is equally certain that there were no such 
religionists at Antioch at that time, who were called or known 
as Christians or worshippers of Jesus Christ. This is settled 
beyond all question by the fact that the Syriac version of the 
epistles attributed to Ignatius of Antioch, contained nothing 
that would strengthen the clerical or episcopal power of the 
Christian hierarchy, or that would maintain the divinity of 
Jesus Christ. That such passages were interpolated to effect 
those purposes, three hundred years after the death of Ignatius, 
shows the utter groundlessness of the Christian pretence that 
there was any such religion as Christianity or any such church 
as a Christian church prior to the second century. It is, how- 
ever, an undoubted fact that the Essenes, a communistic sect of 
religionists, were thoroughly established in the Asiatic provin- 
ces of the Roman Empire at that time, the patriarchal seat of 
which was located at Antioch. Ignatius was therefore an 
Essenian, and not a Christian prelate. It would seem that 
Ignatius was himself at the head of the Essenes at the very 
time when Apollonius made his third and last visit to Antioch. 
We are told by the former that Apollonius came to Antioch to 
learn the religious doctrines of the Essenes, and that he was 
furnished with copies of the sacred books of that remarkable 
sect. The Essenes, he tells us, worshipped a perfect man who 
was supposed to concentrate within his own person all the 
emanations from the Divinity himself. They were therefore 
worshippers of an incarnate embodiment of God. The spirit of 
Ignatius tells us that the founder of his sect was a spiritual 
medium, and that his name was Bela, and not Jesus ; and that 
he lived about 25 years B. C. More than this, he tells us that 
all the religious or doctrinal ideas in the Christian Testament 
were taught in Antioch, but not in their present form, in the 
first century, by the Essenes who were not Christians. Espe- 
cially is the designation of the perfect man, the great central 
feature of the Essenian religion, to wit, the Alpha and Omega, 
identical with the Christ of John's Gospel. There can hardly 
be a doubt that Apollonius did incorporate the Essenian doc- 
trines in his religious teachings. We cannot follow up the 
analysis of this invaluable communication as it merits. The 
field of inquiry that it opens up could not be exhausted in 
months spent in researches as to its full import. 



TITUS LIVIUS. 181 

TITUS mVitfs. 

A Roman Historian. 



" Let us unite in the hastening of the downfall of Supersti- 
tion. I doubt if any person ever had a better opportunity than 
myself, for ascertaining whether there was any truth in Christ- 
ianity, being contemporary with the alleged Jesus Christ, and 
intimately acquainted with Pontius Pilate. I have never been 
able to discover, either as a spirit or mortal, any positive, or, I 
may say, any negative evidence of the existence of Jesus of 
Nazareth. I am certainly one of those spirits that Christians 
may call a devil, because I violate the precepts of their sacred 
books (manufactured by priests), and deny that Jesus Christ 
was ever in the flesh. My reason for this denial must be given. 
First, no learned Jew — and I have conversed with many such, 
that I have met, knew aught of his existence. I have also seen 
and conversed with many of the governors of Syria, and with 
those of them who then ruled Syria, none of whom knew 
aught of this person, nor of any other person that seemed to 
approximate to the descriptions of him. But after my decease, 
there was a man who fulfilled all that has been claimed for 
Jesus, and that man was Apollonius. All Rome and Judaea 
were in excitement, at that time, over the conquests of Augus- 
tus Caesar in Egypt : and many Egyptians were brought to 
Rome, and taught their doctrines there ; and these were of an 
astrological character. They taught that different stars repre- 
sented the birth, life, death, and resurrection of a person of the 
remote past, known by many different names. This legend was 
first promulgated or taught to his students by a Hindoo philoso- 
pher called Ma-Ming ; and the Christian legend took its rise 
some where in the vicinity of the Nepaul mountains, and was 
afterward transferred to Singapore, whence it was carried to 
Antioch by Apollonius, where he was met by a sect calling 
themselves Nazarites, known after my death as the Essenian 
Brotherhood. Any one reading the life of Jesus Christ, can at 
once see that he was a communist. This sect was scattered all 
over the different parts of Syria, extending into Phoenicia and 
the Isle of Cyprus. In their teachings there was this resem- 
blance to Jesus. There was a perfect man among them, to whom 
all confessed, who was never seen, and by these confessions this 
man became a great reader of human character, as are the 
Catholic priests of to-day. These, by taking advantage of the 
different emotions that animate the human breast, paved the 



182 ANTIQUITY UNVEILED. 

way amongst other generations for that curse of humanity-^a 
pope. The books I wrote, when here in mortal form, have 
been tampered with ; first by Eusebius, afterward by Innocent 
III. ; and almost utterly destroyed after the Council of Basle. 
Otherwise there would have been no mistake by moderns in 
regard to the origin of Christianity. I was known, when here, 
as Titus Livius, A. D. 17." 

Refer to American Cyclopaedia for account of- Livius. 

The wholesale destruction of the historical writings of Livius 
shows very clearly that the Christian church could not afford 
to have it known that Livius had made no mention of those 
historical fictions, that nearly two hundred years after his 
death, were woven into the religious legend concocted by 
Christian ecclesiastics. And furthermore they could not afford 
to have it known that Livius had recorded the fact that the 
Egyptian captives brought to Rome by Augustus Caesar, thirty 
years before the alleged birth of the Christian Jesus, had 
taught in that city that the different constellations of the starry 
heavens represented the birth, life, death and resurrection of a 
person in the far past, known by many names. It was to con- 
ceal the fact that Jesus Christ was but a new materialization, 
or incarnation of this " person of the remote past " whose birth, 
life, death and resurrection, was only to be read correctly, by 
the passage of the Sun, in its annual course through the con- 
stellations of the Zodiac ; having his birth in the sign of the 
Goat, the Augean stable of the Greeks ; his baptism in Aqua- 
rius, the John the Baptist in the heavens ; his triumph when 
he becomes the Lamb of God in Aries ; his greatest exaltation 
on St. John's, the beloved disciple's day, on the 21st of June, 
in the Sign of the Twins, the emblem of double power ; his 
tribulation in the garden of Gethsemane, in the sign of the 
rural Virgo ; his betrayal in the sign of Scorpio, the malignant 
emblem of his approaching death in the stormy and adverse 
sign, Sagittarius, and his resurrection or renewed birth on the 
twenty-fifth of December in the same sign of the celestial 
Goat ; the ever existing and universal god, Pan, the poetical 
expression of the Cosmos, or whole of Nature, as known to 
mortals. Livius tells that what remained of his works was 
destroyed after the Council of Basle, which took place about 
1442. Shortly afterwards it was, that Leo X, made such 
strenuous efforts to find the missing books of Livius. As all the 
books then of any consequence or value, were in the hands of 



Q. VERANIUS. 183 

the Christian priesthood, it is hardly likely that he should 
have failed to find them ; and that he did not do what he 
meant to do, destroy them utterly. Those that were allowed to 
remain were not calculated to expose the fraudulent nature of 
Christianity, and hence were allowed to escape destruction. It 
is such spirit testimony as that of Livius, that must, in the end, 
bring retributive justice upon those who have committed such 
wrongs against humanity, as the destruction of the ancient 
literature of the world, to conceal their vile deceptions. We 
tell you, priests, prelates and pontiffs the end draweth near. 



Governor of Britain. 



" I greet you : — I acted as governor of Britain, under Nero, 
in A. D. 60. I found in Britain the same principle that 
governed almost all nations of antiquity — that is, they had a 
God who acted as a Saviour. The antagonists of this system 
were what are termed Druids. There seemed to be a continual 
warfare between that order of priests and the Britons. These 
Britons had a god, who was much older than he is set down in 
history, called Odin. This Odin, it is claimed by moderns, 
was brought to Britain, two or three centuries later than he 
was, by the Norwegians. But that is simply a trick of priests, 
to throw inquirers off the scent. It came about in this way ; 
Odin, in his teachings, characteristics, and forms of worship, 
-was identical with the God of the first Christians ; and this is 
admitted by all really learned commentators ; but as they have 
been principally Christians, this fact has been concealed. 
Friga, a woman, in the teachings of Britain, instead of being 
the wife of Odin, was a virgin mother ; showing that the idea 
was established among barbarous peoples, of being saved by a 
man born of a virgin. All this I studied, and compared their 
teachings with those of the Roman priests of the temple of 
Apollo, and I found that those barbarians had established a 
religious system identical with that known amongst the Greeks 



184 ANTIQUITY UNVEILED. 

and Romans. Although a military man, I am not here to-day 
to say anything about the conquests of that time, but tell you 
what I know of Christianity. I was governor of Britain from 
55 to 60. They (the Britons) claimed that their god lived 600 
years before that time. My name was Veranius." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Veranius. 

I regard that communication not only as perfectly authentic, 
but as stating the truth in relation to the fact that the funda- 
mental religious doctrines of Christianity were thoroughly 
established among the Britons for hundreds of years before 
they were promulgated as divine truth by the Christian priest- 
hood. That the Druid priests were hostile to the open and 
unconcealed doctrines of the priesthood of the ancient Britons, 
was owing to the fact that it was a fundamental principle with 
them to conceal everything that was taught as religion ; and 
like their Christian successors, to render everything of a re- 
ligious nature as mysterious as possible. Nothing was more 
natural than that Veranius who had been invested with priestly 
dignities by the Roman Pontifex Maximus, should have 
studied and observed the analogies between his own religion 
and that of the people, over whom he was appointed to govern. 
We question whether it is generally known that there was a 
more ancient system of religion than that of the Druids es- 
tablished in Britain, and which the priests of the latter religion 
were doing all they could to suppress, when the Romans in- 
vaded and conquered Britain. It was but retributive justice 
that Druidism had, in its turn, to succumb to the bigotry of 
Christian priestcraft. One step further in the direction of 
retributive justice will be taken, when Christian priestcraft 
shall in its turn go down with the withering and consuming 
light of Modern Spiritualism, which is to close the career of 
priesthood on the earth. 



PORPHYRY. 185 



POt*PHV$Y. 

A So-called Heathen Philosopher. 



11 Good Day :— Many persons may question the conduct or 
language of spirits who are trying to uproot Christianity. These 
persons may say : ^ These spirits deprive me of my Lord — what 
have 1 left?" Oh ! foolish mortals ; to rely so implicitly on that 
which never existed. We spirits are constantly bringing for- 
ward more and more proof that Christianity has no basis in 
truth. It is nothing more than the mistletoe on the oak of 
ancient religions. The first question to be answered is; did 
Jesus Christ, so-called, ever have a personal existence? To this 
I answer he had not. I come to set forth such facts as I know 
to be absolutely correct, that will conclusively justify that 
answer. None of the early Christian Fathers were Christians. 
Any person who will attentively read their works will see that 
they did not know whether Jesus ever lived or not, and this 
was the case immediately after his alleged death. Those early 
Christian fathers never thought of establishing such a gigantic 
system of fraud as is practiced by the Christian priesthood to- 
day. In all the earliest books and manuscripts of the so-called 
Christian era, there was no mention of this Jesus, except as a 
kind of sun-god. Out of astronomy or astrology, the gods of all 
religions have arisen, one after another. These Christian fathers 
wherever they could alter those manuscripts, during the first 
one hundred and fifty years of their era, did so ; and they then 
began to shape their religion as you now find it. To do this 
they made use of all classes of writers, by them called heathen 
and pagan, to plant their religious fraud upon the earth. All 
this will be brought to light by thoroughly informed spirits. 
We are now forming a band in spirit life that will bring forth 
such proofs as will convince the world, or point out the sources 
from which those proofs may be obtained. There is not a priest 
in Rome or elsewhere that is fully initiated in the secrets of his 
church, who does not know that Christianity is a fraud ; for in 
the Library of the Vatican, at Rome, is the evidence that 
makes that point certain. The ecclesiastical custodians of that 
evidence, will have to produce the documents that contain that 
evidence. At Rome are most of the writings of the first three 
centuries of the Christian era, embracing the works of all of 
us, so-called, pagan writers. These have been mutilated but 



186 ANTIQUITY UNVEILED. 

not destroyed. Why have they not been destroyed ? Simply 
because there is a power in the spirit world, that popes and 
cardinals fear. They know that spirit communion is all there 
is to religion, and they heed the warnings of materialized spirits 
who come to them. The priesthood know that the people have 
become too intelligent to be any longer blinded, by rites and 
ceremonies, to the simple fact of spirit communion. There are 
writings of Seutonius — there are writings of the emperor Trajan 
— in the possession of the Papal church, that would settle 
forever the question as to the personal existence of Jesus. It 
has also the possession of letters of mine, in which they have 
altered the word Gnosticism into Catholicism, and on the 
strength of that have claimed me as a Christian. At the time 
I lived there was nothing but contention and strife ; but there 
was not one-half as much contention about Jesus, as there was 
about who should attain ecclesiastical precedence in the new 
religion. All this was the outcome of each individual philoso- 
phizing and theorizing for himself, and giving these thoughts 
different forms. In fact it was at a later day than that in which 
I lived on earth, that Christianity fully settled down in its 
present shape. This voice of mine is a spirit voice that priests 
do mightily fear. I am not done with them yet. But there is 
a shape in which I desire to get my communication that will 
compel these men to hear me. They will be made to hear me. 
When a man's citizenship is challenged, then it behooves him to 
prove his citizenship. So I challenge these priests. I have spoken 
longer than I intended. I was known when here as Porphyry." 

Refer to McClintock & Strong's Biblical, Theological and 
Ecclesiastical Cyclopaedia. 

We deeply regret that space will not allow of giving the par- 
ticulars of his philosophical doctrines, as these show most 
clearly and conclusively that Porphyry, one of the ablest and 
most learned men that ever lived, was a spiritual medium, and 
taught the grand truths now being brought to the knowledge 
of mankind, through humble and uncultivated mediums, six- 
teen hundred years after those truths were rejected and trampled 
under foot by the Christian priesthood. 

We have never received or known of a spirit communication 
which seemed to us to be more important than this communi- 
cation from the spirit of the great Eclectic and Neo-Platonic 
philosopher, Porphyry. We can well understand the difficulties 
under w T hich this learned and truly advanced spirit, after six- 
teen hundred years in spirit life, labored in imparting the 
important information therein contained. 



DOMINIS. 187 



]Ymi!*CAl4TOriIO £>H DOJVLIfllS. 

A Heresiarch and Apostate. 



1 ' Good day : — None can throw as much light on Christianity 
as the Catholics. Christianity is a Catholic institution, and 
not a Protestant one ; and yet, all the paraphernalia of both 
are the same, except that Protestants have somewhat modi- 
fied them. During my mortal life I was a Catholic prelate, 
and held the title of archbishop. I was a man of science, and 
never allowed my religion to interfere with my reason. I knew 
the identity between Christianity and Paganism, and that the 
former was only a copy of the latter. In fact, in the Library of 
the Vatican at Rome were all the documents necessary to prove 
that the old Roman gods, rechiselled by the sculptors, are the 
apostles of the Christian religion ; that the Christians robbed 
the Pagan temples of all these old myths, in the shape of 
sculptured forms and basso-relievos ; and that all the rites and 
ceremonies and vestments are copied from the observances of 
the priests of Apollo. The mitre had, originally, twelve points, 
representing the twelve signs of the Zodiac ; but as Catholi- 
cism increased, it was necessary to conceal this fact in such a 
way that the astrological significance of it would not be too 
apparent to the public eye. If there is a "Prince of Lies," 
spiritually speaking, his home is in the Catholic Church. 
Some persons may think I am hard upon them, but I do not 
feel so. It cost me one hundred and fifty years of misery, as a 
spirit, to get rid of a lingering desire, developed in me in 
mortal life, that held me to that myth of centuries — Jesus of 
Nazareth ; and I speak plainly here to-day, because I wish my 
mortal brethren to steer clear of any faith or hope in any 
redemption but their own strength of character, their own 
love of truth, and to discard alf worship of any book, except 
the book of nature. Be natural in everything, and you will 
obtain not only happiness and bliss, but you will be enabled to 
help others to that point where we shall all be united in the 
fatherhood of God and the brotherhood of man. I was located, 
in 1620, at Savoy in the Strand, London. My Italian name 



188 ANTIQUITY UNVEILED. 

was Antonio de Dominis, Archbishop of Spalatro. In England 
I was called Marcantonio de Dominis." 

Refer to Nouvelle Biographie Generale for account of Marc- 
antonio de Dominis. 

The foregoing communication is beyond any reasonable 
question, both genuine and authentic. This man was fully com- 
petent to know just what he testifies to as a spirit. That he 
was a man of unusually keen perceptions, is manifested by his 
discovery of the causes of the rainbow, which destroyed for- 
ever that pretty fable about that covenant between God and 
man. It will be seen that for twenty years he was a member 
and honored and trusted agent of the Society of Jesus, and 
was undoubtedly fully informed of the facts to which he testi- 
fies in relation to the robbing of the Pagan temples of their 
mythical objects of veneration, and that all the appliances and 
paraphernalia of the Roman Catholic priesthood were copied 
from the priests of Apollo. Well might this well informed 
Catholic spirit locate the Prince of Lies in the Catholic Church. 
Notwithstanding he understood the deceptive character of the 
Christian religion, he tells us that it took him one hundred and 
fifty years, in spirit life, to get away from the earth-formed 
desire of being saved by Jesus of Nazareth. Could any spirit 
give wiser counsel than does the spirit of Dominis, when he 
says, " Be natural in everything, and you will obtain not only 
happiness and bliss, but you will be able to help others to that 
point where we shall all be united in the fatherhood of God and 
the brotherhood of man?" This spirit found himself alike 
deluded, whether identified with Roman Catholic or Protes- 
tant Christianity. Both phases of that grand delusion are 
undoubtedly alike destructive of spirit happiness, or the testi- 
mony of spirits is worthless as an element in the stock of human 
experiences. 



SEJANUS. 189 



SEJMfiUS. 

The Favorite of Tiberius. 



" I greet you, sir : — I have a word to say to all who seek 
for that which will give them physical enjoyment. I gained 
my success in mortal life, and also my death, through flattery 
of those in power. My main object in coming here to-day, is 
to throw what light I can upon the disputed point of the reality 
of a man, or so-called god, named Jesus. I am set down in 
historical accounts as departing this mortal life in A. D. 31, but 
it was in A. D. 36, one year before the death of one whom I 
acknowledged my master, Tiberius Caesar. I travelled a great 
deal with him, and was very intimately acquainted with the 
Jew who taught philosophy — Grecian philosophy, not Jewish 
philosophy, (the elder Hillel) ; and I conversed with him upon 
that subject which now agitates modern thought — spirit com- 
munion — and in no case was he able to identify any of the 
alleged leaders of Christianity. He knew nothing of their lives, 
and as he lived at Jerusalem, engaged in teaching philosophy, 
(and Grecian philosophy, for Hillel was a follower of Plato) 
from A. D. 10 to A. D. 45, he must have known of them had 
they lived. Here is a Jew, who lived contemporary with the 
great facts that are claimed by Christians, and yet he knew 
nothing of them. The only thing that he knew of, that came 
any where near what the Christians claim, was that a Jew, 
Jesus Malatheel, was crucified for highway robbery, whose 
brother (not father) was one Joseph, who begged his body of 
one Simon, but this was not Joseph of Arimathsea. The last 
named character was a pupil of Hillel, and told him of this 
transaction privately. As the Jesus who was crucified was an 
Essene, they were afraid his body would be desecrated, and as 
this was repugnant to their ideas, they stole it in the night 
time. If an extract from the Alexandrian Codex, which has 
been obliterated by means of chemicals, and which if now 
rubbed with certain compounds known among modern chem- 
ists ; or could the latter be placed over this obliterated portion 
of'that Codex, you would recover the proof of the truth of 
what I here "state. In my great desire to atone for a life of 
sensuality, I come here to-day, and I have made all plain that 



190 ANTIQUITY UNVEILED. 

the concentration of power allows me to utilize. My name was 
Sejanus." 

Refer to Nouvelle Biographie Generale for account of Sejanus. 

It was the spirit of this man who, in his desire, to atone for 
his vile and corrupt life, comes back and testifies as above. 
His introduction of himself is fully borne out by the recorded 
facts of his earthly career. He denies that he was put to death 
in A. D. 31, as history has recorded ; and says it was in A. D. 
36. This is by far more probable, for, if it is true that the latter 
part of the reign of Tiberius was little else than a succession of 
executions, it is not likely this execution of the friends of 
Sejanus continued for six years. A year was ample time to 
dispose of all of them, and this is the period during which, it is 
most probable, they were devoted to destruction. This correc- 
tion of a historical error is, under the circumstances, a sufficient 
proof of the truthfulness as well as the authenticity of the 
communication. The spirit of Sejanus tells us that he was 
intimately acquainted with Hillel the Elder, who taught phi- 
losophy at Jerusalem from A. D. 10 to A. D. 45, and that he 
had conversed with him on the subject of communion of 
spirits with mortals. 

While the gospel story of the crucifixion bears the marks of 
fiction from beginning to end ; not so the statement of the 
spirit of Sejanus. The latter is perfectly consistent with prob- 
ability. But there is one special point in it that seems to show 
that not only was Jesus Malatheel, an Essenian culprit, who 
suffered for his crime, but that he furnished the ground-work 
for the gospel legend. It will be seen that it was one Simon, 
the Cyrenian, who was the person assigned as the executioner 
of Jesus ; and whom the Jews compelled to bear the cross on 
which he was to be executed. According to the statement of 
Sejanus, after the death of Jesus, his brother Joseph, begged 
the body, not of Pilate, but of Simon, who no doubt had the 
custody of the body. That Simon should be mentioned in the 
gospel story as the person compelled to act as executioner, or at 
least to provide the cross, and that the spirit should have stated 
that it was to Simon the application for the body of Jesus was 
made, is one of those coincidences that gives certainty to that 
which it relates. There is also a singular significance in the 
fact that without any previous mention why it was done, or 
how they came to be at Golgotha, the gospel story says : 



ALOYSIUS LILIUS. 191 

"There were two thieves crucified with him ; one on the right 
hand, and the other on the left ;" and then says : "The thieves 
also which were crucified with him, cast the same in his teeth." 
That crucifixion, whatever it was, was certainly a crucifixion 
for a criminal, and not for a religious or political offence. 

I have dwelt more at length upon the suggestions of the 
spirit communication of Sejanus than I otherwise would have 
done, because it offers the only rational clue to the true expla- 
nation of the real nature of the gospel narrative regarding the 
crucifixion of Jesus. I trust the readers will not think the time 
and space occupied in doing this wholly thrown away. Sejanus, 
you have nobly atoned for your misspent earthly life by your 
contribution toward the enfranchisement of the minds of those, 
who have discernment enough left to them, to profit by the 
far reaching suggestions that you have thrown out. 



jRIiOVSITJS LtlMTJS. 

An Italian Savant. 



" I salute you, sir : I lived in mortal form about 1550, and 
was employed on the calendars by the popes and bishops of 
my time. They had been so much tampered with that I did 
not know whether I lived in 1550 or 1350. There appeared to 
ba about two hundred years so mixed up that it was almost 
impossible to rectify it or set it right. The different eras had 
become so mixed, one with another, that great confusion in 
regard to time prevailed. I was set at the task of trying to 
make things straight. On entrusting me with the books which 
were necessary for that purpose, the first thing that struck me 
was the fact, that the adventures attributed to Jesus Christ 
were nothing more or less than a legend in regard to certain 
stars. In fact, that the whole Christian story was derived from 
astrology, and tlie gods who were supposed to have lived before 
Jesus was said to have lived, such as Brahm, Buddha, Jupiter, 
Jehovah, etc. ; and that the doctrine of the Christian trinity 
is based on the pagan trinity, which was nothing more than 
fire, water and earth, according to those old books and manu- 
scripts that were given to me at that time. No pope, bishop, 
or man of learning, knew when Jesus did live ; and when 
they were alone to themselves, they freely admitted that the 
whole story was mythical and intended to gain power for 



192 ANTIQUITY UNVEILED. 

themselves. A great many of those books and manuscripts are 
still at Rome, but they are kept hidden from the world ; but the 
time will soon come when they must become known; and I, 
for one, am doing all that I can, as a spirit to bring about the 
destruction of Christianity and the triumph of' reason over 
bigotry. My name was Aloysius Lilius." 

Refer to Thomas's Dictionary of Biography for account of 
Aloysius Lilius. 

We regard this communication as in every respect most 
important. That it is authentic there can be no reasonable 
doubt. The task at which Lilius was set by the papal authority 
must, as he says, have necessitated the putting of books and 
manuscripts in his hands that are not accessible to any but 
the highest and most trusted orders of the Catholic priesthood. 
That those books and manuscripts should have disclosed the 
astrological origin and mythical nature of the adventures attrib- 
uted to Jesus Christ is so highly probable as to render it certain 
tliat such was the fact. This spirit says nothing about having met 
with foul play at the hands of his priestly employers, but unless 
he was more cautious about concealing what he discovered as 
a mortal than he is a spirit, he must have dropped hints that 
probably cost him his life as soon as his task was completed. 
But if Modern Spiritualism has done nothing else, it has ren- 
dered murder but a poor method of silencing those called dead ; 
and though years and even centuries intervene, all truth will 
come to light and all wickedness be revealed even to earth's 
inhabitants. Indeed, it would seem that while Lilius was not 
a priest, he was on the most intimate relations of mutual in- 
terest with the Catholic prelacy to solve the principles that no 
one of r the Catholic prelates was competent to undertake. In 
those conferences this spirit tells us that they admitted to him 
that the religion that they were teaching as infallible truth 
was mythical and intended solely to secure them power. Even 
should this spirit not be correct, in supposing that many of the 
books and manuscripts used by him in his work are now con- 
cealed at Rome, it will make little difference ; for the spirits 
who knew of their existence and their contents, can impart 
enough to defeat every priestly fraud that has ever been 
perpetrated. Oh ! how we bless these spirits for their efforts to 
put the truth before the world, and how we thank them for ' 
letting us share with them in the glory of the results that will 
flow from their grand and noble efforts. 



SATURNINUS. 193 



POWJPJRBIUS SATUttfiiriUS. 

A Roman Writer. 



" I salute you, sir : — Centuries in spirit life seem to pass 
with as much rapidity as one year in mortal life, because you 
are not subject to that fatigue of body that you experience on 
earth. I was, when on earth, more of a miscellaneous writer 
than a writer on any one subject. I was a generalist — not a 
specialist. During my time here I became neither an advocate 
of religions of my day, the politics of it, nor of the social con- 
dition of affairs ; for I saw much in each of these three depart- 
ments of human interests to excite my contempt rather than 
my love. To see men of noble talents appealing to mythical 
gods seemed to be a waste of the real purposes of life. In poli- 
tics the greatest flatterers were the grandest courtiers ; and in 
the administration of affairs, although administered by the 
emperor, yet justice was ever biased and even controlled by a 
plausible tongue. In social matters, in my day, one of two 
things occurred — man was either woman's master or slave. 
Between these two extremes there was no intermediate. In 
such a state were human affairs at the time of my abode on 
earth. There was only one consolation that I enjoyed, and that 
was the secret counsels of the Sons of the Sun or the Initiated. 
There, with our mediums, we enjoyed for a few hours that 
higher spirituality that our spirits called for. But our meetings 
had to be secret— covered from the eyes of the priests and 
priestly spies. No one suspected of belonging to the order cculd 
escape from the ruin sooner or later. Those Pagan Roman 
priests were just as powerful bigots as are the Roman Catholic 
Christians, and hesitated at nothing to increase their temporal 
power. As late as A. D. 150, at Rome, at Alexandria, at An- 
tioch, and at Jerusalem, these Sons of the Sun received the 
teachings of the Gymnosophists, who were combined with the 
Therapeutse, and their main doctrine was spiritism. We met 
at Rome and compared notes every six months ; but the em- 
bassadors to these meetings were all disguised as traders 
engaged in mercantile pursuits ; and in this way we were able 
to learn the progress of the cause. No Jew by the name of 
Jesus Christ was known at Rome in my day ; nor did I ever hear 
from any of the embassadors of the order the name of Christ- 



194 ANTIQUITY TJXVEILED. 

ians mentioned. I knew nothing of Paul, but I knew as a 
mortal and know as a spirit, that Pol was one of the names 
conferred upon Apollonius of Tyana. I have every reason to 
believe that the Paul of the Christian Scriptures is Apollonius 
of Tyana. I have had this view of the matter from one whom 
I knew in the mortal form, as the result of his investigation. 
I mean Pliny the Younger, with whom I was intimately 
acquainted. My name was Pompseius Saturninus." 

Refer to Smith's Dictionary of Biography for account of 
Saturninus. 

1 ' Pompaeius Saturninus, a contemporary of the Younger 
Pliny, is praised by the latter as a distinguished orator, histor- 
ian and poet. Several of Pliny's letters are addressed to him." 

Refer to Thomas's Biographical Dictionary for account of 
Saturninus. 

' ' Saturninus, or Saturnilus, one of the earliest of the Syrian 
Gnostics, flourished about 125 A. D." 

It would seem from the communication of Saturninus that 
in the latter part of the first and fore part of the second century, 
there was a secret association or order known as the " Sons of 
the Sun," who were Spiritualists, who had their mediums, who 
held their secret circles, and who held communion with the 
spirits of the ascended dead ; but this secret order was under 
the ban of the Roman priesthood, and its members hunted and 
watched by priestly spies ; that at Rome, Alexandria, Antioch, 
and Jerusalem, the Initiated, or "Sons of the Sun," were 
taught by the Gymnosophists and Therapeuta?, whose main 
doctrine was Spiritism ; that these early Spiritualists had semi- 
annual secret meetings of Spiritual embassadors at Rome, 
where reports of the progress of the Spiritual movement were 
made from all quarters of the civilized world ; that as late as 
A. D. 135, no such person as Jesus Christ had been heard of, 
nor had the name of Christians then been used to de&ignate 
any religious sect ; that no such person as St. Paul was then 
known ; and finally, that there is every reason to believe that 
Apollonius of Tyana is the Paul of the Christian Scriptures. It 
appears that Saturninus was of the Gnostics, who were Gym- 
nosophists as well ; that he was a contemporary and personal 
friend of Pliny the Younger, who was himself no doubt one of 
the Initiated ; and that he was a writer of versatile accom- 
plishments. There was therefore an Ancient as well as a 
Modern Spiritualism, but it was bitterly opposed by the Roman 



CARRA. 195 

priests, and finally crushed by their successors, the Christian 
priesthood. It behooves those who value Modern Spiritualism, 
to profit by this communication from the spirit of Saturninus, 
and see to it that no sectarian opposition to its growth, whether 
from without or within, shall again bar the progress of the 
teachings of a more advanced Spiritism, as this spirit calls it. 
Let those who seek to sectarianize Spiritualism, know that it 
cannot be done and must not be attempted. These spirit testi- 
monies are not given to go unheeded. 



Cfl^^fl. 



" Good Afternoon : — I lived, and was well acquainted with 
Jean Jacques Barthelemy, and he succeeded me in the National 
Library at Paris. We had many consultations together about 
his alphabet of Palmyra, and the inscriptions upon different 
ancient ruins ; and he goes with me in spirit. He is with me 
to-day, to say that in a town called Said, there is an inscription 
which defines what is meant by the term Essene. "Es" means 
"fire," and "sene" means "worshipper," or passer through, 
and in modern language would be termed worshippers passing 
through purification by fire. The inscription was on a flat stone 
covering a vault, about two miles from Port Said, and in the 
Samaritan tongue. And from other writings, as well as being 
so assured by one Ignatius of Antioch, in spirit, who was an 
Essene, both Barthelemy and myself have come to the conclu- 
sion that all converts had to pass through fire — termed fire 
baptism — in order to be initiated into Essenism. He has also 
to say that the inscriptions on the Adulian marble, after the 
first clause, ended by two arrows, one pointing toward the north 
and the other south, relate to the life and miracles of Apollonius 
of Tyana. [I here asked whether the obliterated portion of the 
inscription had reference to that subject. He replied :] It seems 
to have been chipped off so as to conceal its purport. Apol- 
lonius is nearer to earth, at this time, as a spirit, than he has 
ever been, and will probably, in materialized form, be enabled, 
before long, in person to claim to be the true Messiah, and in 
this way make a final end of Christianity. Not that he claims 
any Messiahship, but .he was a superior medium. — Carra." 



196 ANTIQUITY UNVEILED. 

Refer to Nouvelle Biographie Generale for account of Carra. 

It was the spirit of this man, the friend and predecessor of 
the erudite Jean Jacques Barthelemy, in the office of Librarian 
of the National Library, that returns and communicates the 
interesting information above given. I doubt whether there 
has ever been any successful attempt to give the etymology of 
the term Essene, prior to this spirit exposition of it. That it is 
correct there can be little question. It would seem that Bar- 
thelemy's discovery of the inscription at Said that explains the 
meaning of that term, has been made since he became a spirit, 
thus showing that if the way is once fully opened to the learned 
in spirit life, they have it in their power to unravel and cor- 
rectly explain every historical puzzle, concerning even the most 
remote past. It is a fact that purification by fire baptism was 
a common thing among those people, the object of whose wor- 
ship was the sun. Will not some traveller to the Orient remem- 
ber *this spirit statement, and test its correctness, by visiting 
Said and searching for the inscription described? Doubtless 
there are those of the inhabitants of that old Syrian town, who 
have seen the stone and the inscription upon it. Ignatius of 
Antioch, to whom the spirit of Carra refers as having confirmed 
Barthelemy' s interpretation of the Samaritan word Essene, was 
not only an Essene but he was the patriarch of that sect, and 
one of the most learned men of his age. The spirit's statement, 
on behalf of Barthelemy, that the inscription on the monument 
at Adulis, after the first clause, related to the life and miracles 
of Apollonius of Tyana, is undoubtedly correct, and hence the 
obliteration of it by some emissary or emissaries of the Christian 
church, whose piety far outstripped their honesty and truth- 
fulness. 



ALEXANDRINUS. 197 



CLlEWBTiT ALtEXflfllD^HSlUS. 



11 I greet you: — I always taught when seated. Too much 
religion has been a curse to me as a spirit. I knew of the 
writings of one Marcion — not that he was the author of them — 
but he substituted a myth for a reality. That reality was 
Apollonius of Tyana. I received copies from him, and I fol- 
lowed his text as far as it suited me. But there was one great 
desire that animated me as a mortal. That was to establish a 
fraternity of monks ; and in this I succeeded, but I did not 
dare to let them know the light that I had received ; so I used 
the name of Apollonius, which after my time was erased and 
the name of Jesus Christ substituted by Eusebius of Csesarea. 
All his translations of my writings are, in the main forgeries. 
He took my communistic doctrines and used them to found a 
church. That is, the leaders of the Roman Catholic Church 
were to be Communists, but their followers were not allowed to 
become such. At Alexandria, the most renowned priests of the 
East and West, over the then civilized world, assembled to 
compare notes ; and as has been before stated by a spirit who 
communicated through this medium, they formed that idea, 
which was afterwards put in operation by Constantinus Pogo- 
natus, of the body of the god (Prometheus) to which was attached 
the head of Apollonius of Tyana, but which the ancient Christ- 
ians would not accept, but continued to worship the first sign 
of the Zodiac, Aries, the Lamb or Ram. The former idea did 
not find its proper place until the sixth century. But the 
whole account of the decision of the Gnostics, the Gymno- 
sophists, and other sects, who met in Council at Alexandria in A. 
D. 161, was written by me; and I hope that my writings, of which 
true copies, as they originally read, are now in the possession 
of the Maronite monks, of Mt. Lebanon, Syria, may yet be 
forthcoming. These once in the possession of moderns, and the 
whole fabric of Christianity will be stamped as a forgery. I am 
quoted as a father of the Christian Church. I deny it. I was 
a father of a socialistic community, of which celibacy was the 
principal tenet. My name was Clement Alexandrinus." 

Refer to McClintock & Strong's Cyclopaedia of Ecclesiastical 
Literature ; also to Dr. Lardner's works, for account of Clement, 

What has become of Clement's "Institutions," which Dr. 



198 ANTIQUITY UNVEILED. 

Lardner refers to, but which he says has been lost, and why 
are we allowed to know so little of its contents ? Let the spirits 
of Eusebius and his abettors in his pious frauds, appear and 
answer, for upon them rests the heavy responsibility of the 
concealment or destruction of that important ancient book. It 
will be observed that there is no historical mention that Clem- 
ent of Alexandria ever founded or attempted to found a frater- 
nity of monks ; but who can read the synopsis, given in 
McClintock & Strong's Cyclopaedia of his writings, and not see 
that his labors were all in the direction of monachism, and an 
ascetic and self-denying life ; and that so far from being what 
is now regarded as an orthodox Christian, he was what ortho- 
dox Christians now designate a heretical Gnostic. For a 
Christian writer to speak of "the true Gnostic" as synonymous 
with "the perfect Christian," as does the Christian writer I 
have quoted, is to resolve Christianity into Gnosticism. What 
then is Gnosticism ? Says a writer in the American Cyclopae- 
dia : "Gnostics; (Greek 'Gnosis,' knowledge,) a name given 
to various heretical sects, in the early Christian church." [A 
pretty Christian church was that, when heretical Gnostics 
were its exponents and dominant rulers.] " We know them," 
says this writer, "mainly through their opponents, almost 
nothing remaining of Gnostic writings, except the fragmentary 
quotations found in orthodox authors. Gnosticism was a natu- 
ral result of the contact of Christianity with Oriental and Greek 
philosophy, and was the earliest attempt to construct a philo- 
sophical system of faith. It undertook to answer the most 
difficult questions, such as that of the origin of evil, and soon 
became extravagant, and met the opposition of the leading^ 
Christian writers." 

Not the least significant declaration of the spirit of Clement 
is, that in A. D. 161, the most renowned priests of the East and 
West, throughout the then civilized world, assembled in council 
at Alexandria, embracing Gnostic, Gymnosophists and other 
sects, at which the idea was formed to adopt, as the symbol of 
a common worship, the body of the Grecian god, Prometheus, 
suffering for mankind on the Scythian Crag to which should 
be attached the head of Apollonius of Tyana. Whether Clement 
was himself a member of that Council of Gnostic, Gymno- 
sophists and other priests, he does not tell us, but he does most 
plainly tell us that he wrote a full account of the decision they 



ALEXANDRINTJS. 199 

came to in regard to the common religious symbol they deter- 
mined to adopt. Nothing was more natural than that these 
Greek Gnostics and Gymnosophists should have adopted that 
especial emblem ; and nothing more unnatural than that 
Christian prelates assembled in A. D. 680, at Constantinople, 
by Constantinus Pogonatus, should have adopted that identical 
symbol as the emblem of the Christian religion. Who has ever 
seen a crucifix, or statue, or picture, representing Jesus of 
Nazareth, the alleged Jew, that had not every lineament and 
physical attribute of the highest Greek ideal of human perfec- 
tion. To combine the ideal beauty of Prometheus, the Greek 
saviour, with the real beauty of the sage, the seer, the benefac- 
tor, the teacher — the renowned Apollonius — was indeed, to 
unite, in one emblem, all that was divinely and humanly per- 
fect and adorable. That Christian prelates should have delib- 
erately adopted this compound effigy of a heathen god and a 
heathen philosopher, as the emblem of their religion, was to 
confess the heathen origin and heathen nature of all that is 
connected with it. To-day, in every Christian church, the 
people in their ignorance, are worshipping the same objects 
that received the adoration of the heathen Greeks and Romans. 
If they desire to worship a Christian Jew, as they claim to be 
doing, let them at least discard an emblem that relates only to 
the theology concerning a Greek god, and the life and acts of a 
Greek philosopher and teacher of men. Who will earn the 
thanks of unborn generations of men, by searching for the 
writings of Clement, as they were originally composed, among 
the Maronite monks of Mt. Lebanon ? That they are there, I 
feel confident. Well may the spirit of Clement say : " These, 
once in the possession of moderns, and the whole fabric of 
Christianity will be stamped as a forgery." I regard this com- 
munication as of extraordinary importance in every way it may 
be viewed. It is beyond all question, a spirit communication, 
and there is no valid reason for questioning its authenticity. 



200 ANTIQUITY UNVEILED. 



fiB^OGEfiES. 

The Great Essenian Rival of St. Paul, 



11 My salutation shall be, Let us shed the light. I lived in 
mortal form in what is termed A. D. 122 — that is, I was in full 
exercise of my mortal powers at that date. I am mentioned in 
the New Testament, Second Timothy, chap, i., 15, as Hermog- 
enes, and am there set down as a heretic. In order to set 
myself squarely right before moderns, I am here to-day to tell 
the whole truth. The original Paul, and the man whom I 
followed as a mortal, was Apollonius ; and Timotheus was a 
bishop, or an apostle, of the Nazarite, Essenian, or Therapeutic 
sect, for these were one and the same. He was acting as an 
apostle ; and an arjostle, in those days, meant a promulgator of 
some religion. Until that sect began to abuse the communistic 
idea — that of having all things in common — I was a member 
of it. But the bishops and leading men began to monopolize 
the enjoyment of the good things of this life, Apollonius him- 
self had the same weakness that tinges the actions of modern 
mediums. He became desirous of controlling the moneys and 
the tongues of his followers ; and upon this point he and my- 
self parted. Human nature has been the same in every age 
and generation. You may find thousands of persons who con- 
temn the good things of this life ; but put them in a position 
where they can monopolize them, and they cannot resist the 
temptation of their surrounding circumstances. Apollonius is 
the real hero of the Christian legend. He is also the Paul of 
the Christian Scriptures ; and what was revealed to him, by a 
voluntary spirit control, on the Isle of Patmos, makes him the 
John of Revelations. That book of Revelation, as understood 
by the ancients, is to be explained entirely by astronomy, or 
the movement of the starry hosts upon the dome of heaven. 
The key to Essenianism— the key to the language of the Thera- 
peutse— and the key to all that the so-called Apostle wrote, is 
to be found in the character and life of Apollonius of Tyana ; 
not as these were exemplified by his mortal career, but accord- 
ing to the ancient accounts of that career, after his death, as 
his pathway was traced among the stars. I contributed largely 
of my material means to propagate the ideas set forth by Apol- 
lonius ; and as long as he was spiritually minded, I was one of 



HERMOGENES. 201 

his most faithful followers. But, when he became carnal 
minded, and grasped after the good things of this life, without 
regard to either principal or justice, I refused to be one of his 
adherents. By spirits who will come after me, at this sitting 
to-day, testimony will be given, in the face of which no mor- 
tal now living, or yet to be born in the course of coming gen- 
erations, will dare to deny the astrological and astronomical 
origin of all religions. It was so understood by us — the ini- 
tiated. And I would say this, on all my hopes of future happi- 
ness, that, if ever mortals wish to comprehend the symbolism 
of Christianity, they must become readers of the stars. The 
Essenes, ISTazarites, or Therapeutse, and all sects in the first 
and second centuries, owe their religious ideas to that Hindoo 
trance medium, Deva Bodhisatoua. If this causes any one or 
more persons to think upon these points, I will be amply re- 
paid for the obstructions that have been thrown in my way by 
opposing spirits, to prevent me from communicating what I 
knew, to mortals. You have my name. Good bye ; and may 
God bless you for your efforts to promulgate the truth." 

I regard that communication as containing, within itself, all 
that is necessary to prove the fact that the spirits of men and 
women who lived in the far historic past, can return and com- 
municate with mortals, and that many of them have so 
returned, and through their medium, have disclosed facts and 
truths of the greatest importance to the welfare of humanity. 
The only positive reference to this Hermogenes that is any- 
where recorded, is in the 14th and 15th verses of the first 
chapter of the Second Epistle to Timothy, which are in these 
words : 

" That good thing which was committed unto thee, keep by 
the Holy Ghost which dwelleth in us." 

"This thou kno west, that all they wmich are in Asia be 
turned away from me ; of whom are Phygellus and Hermog- 
enes." 

Remember, that all other mention of this Hermogenes has 
either been lost or destroyed. Not a word is said as to why 
"all they which (were) in Asia (were) turned away from 
(Paul) ;" nor are we told who Paul was, or who Timothy was, 
that their religious or doctrinal views were different from the 
views of Phygellus and Hermogenes, "and all they which 
were in Asia," and formerly of the same religious sect with 
Paul and Timothy ; nor are we told what the sect was called, 
that Phygellus and Hemogenes turned away from. All this is 
fully stated by the returning spirit of Hermogenes, and in a 



202 ANTIQUITY UNVEILED. 

manner, and by means, that bear the strongest possible appear- 
ance of truth. 

The only possible historical reference to this heretical Her- 
mogenes may be found in Smith's Dictionary of Greek and 
Roman Biography. 

In that most unexpected communication of Hermogenes, we 
behold a light that discloses the most important clue to the 
source of the sacerdotal or hierarchal features of the Christian 
religion that has ever been revealed. It has ever been a puzzle 
to thoughtful and well informed persons outside of the Christ- 
ian priesthood, to discover how a church of the most arbitrary 
and autocratic character, could have been built up on avowed 
principles of common equality and perfect fraternity on the 
part of its constituents. The communication that I am com- 
menting upon, makes this as clear as the noonday. Christianity 
had its source in the religious sect known as the Essenian 
Brotherhood or Fraternity. That organization was purely com- 
munistic, and perfectly democratic in its fundamental princi- 
ples. It so continued, as it now appears, until Apollonius of 
Tyana, who became a member, and prominent Apostle of its 
religious doctrines, undertook to subvert the governing prin- 
ciples of that then well established sect ; and to substitute for 
them the anti-communistic and anti-fraternal principles of 
sacerdotal and hierarchal gradation. Then began a struggle 
for unity, fraternity and equality, against priestly dogmatism 
and aggrandizement, that was resumed when spirits of light 
and wisdom launched the present Spiritual Movement, after a 
lapse of eighteen hundred years. The genius of mental free- 
dom had not then sufficiently penetrated the minds and souls 
of men, and the old cloud of sacerdotal usurpation rolled, 
again, over the star-lit dome of human aspirations. Hermog- 
enes, the great democratic leader of the Essenes, confronted, 
and, for a time, drove back the friends of priestcraft, led by 
Apollonius, or Paul, the Essenian Apostate, but in vain ; and 
the latter became the successful founder of a bastard Essenian- 
ism, which after his death, one Marcion, of Pontus, put forth 
under the alias of Christianity. Apollonius left his Essenian 
bantling at Antioch, the great centre of Essenianism, where 
Marcion found it in the shape of a Gospel and eleven Epistles, 

which he called the Christian Scriptures according to Marcion; 
and this spurious bantling of the apostate Essenian, Apollo- 
nius, became the adopted waif of the Christian priesthood. 



JEAN SYLVAIN BAIDLY. 203 



JEflfl SVliVfllfl BRIIiLiV. 



" Good day : — This mortal life is one of uncertainties ; and 
little did I think that I, who had devoted myself to the inter- 
ests and advancement of all, should end my life on the guillo- 
tine. There is a fate that seems to hang over you, and you 
know not the hour when its fulfilment will occur. In my 
mortal life I was an astronomer. No astronomer that now 
lives, or that ever did live, but knows the identity of all 
religions with that science. But there are Materialist astrono- 
mers ; Infidel and Christian astronomers ; Arabic, Jewish, 
Egyptian and Chinese astronomers, both ancient and modern. 
As another spirit has said, individual actions on this mortal 
plane were afterwards transferred to the stars above, and it is 
there, and there only, that the key to all religions is to be 
found. Excavations are now being made, amid the ruins of 
ancient Babylon, which will prove, by the planispheres upon 
burnt bricks, the whole story of all the gods that were then 
known, and who are all to be found nursed in the lap of the 
constellation Virgo. But it is not even in Babylon that the 
finality of the zodiacal problems is to be found. The most 
ancient of all historical evidence that will prove that Christian- 
ity is nothing but a fable borrowed from the stars, is to be found 
at ancient Tyre ; as the Phoenicians, 2700 years before the 
Christian era, had the most correct ideas upon the solar system 
— analogous to what is known by modern astronomers. It is in 
that sunken city by the sea, whose secrets are to be brought to 
light by your modern divers, that the final and conclusive 
evidence is to be found which will give the death-blow to 
Christianity. For further particulars, and for points that I 
think will throw some light upon the subject, I would like our 
brother [myself] here, to obtain a French work written by me 
when living in the mortal form, the title of which is, "Christ- 
ian Fables Astronomically Considered." I departed this life in 
the French Revolution, in 1793. My name was Jean Sylvain 
Bailly." 

Refer to American Cyclopaedia for account for Bailly. 

Such was the learned man whose spirit came back and gave 
that remarkable and characteristic communication. The work 
which he requested me to procure, was doubtless the first of the 



204 ANTIQUITY UNVEILED. 

two last named publications. Of that work, " Essay on Fables 
and their History," the Nouvelle Biographie Generale says: 
" It was printed in the year vii., (2 vols., in 8vo.,) and was a 
posthumous work that the author had composed in 1781 and 
1782 ; a copy of it was presented as a token of respect to the 
legislative body, and two deputies, Baudin and Bewbell, took 
that occasion to pay, from the tribune, a tribute of homage and 
regret to the memory of the savant and patriot. That so 
important a work should have remained unpublished in his 
hands for eleven years, is sufficient evidence of its searching 
character and the danger of making public the truths that it 
contained." I have read the "History of Astronomy," by 
Bailly, and can well understand the importance of getting a 
copy of that work, as the spirit suggests. If it can be had, I 
will procure it, and give the public the benefit of the discovered 
truths which I know it must contain. I do not know to what 
the spirit alludes, in regard to excavations going on amid the 
ruins of ancient Babylon, and the astronomical discoveries that 
are being made, or that will be made there ; but this I well 
know, that all theological gods of every people, not excepting 
the Christian world, were the allegorical legends of the Sun's 
career in his annual route through the heavens. There is not a 
doubt whatever that the Phoenicians had a very advanced 
science of astronomy long — very long — anterior to the Christian 
era. Bailly makes this most plain by the proofs he adduces in 
his great "History of Astronomy, Ancient and Modern." 
Should the discoveries foretold by the spirit be yet found 
beneath the sea, at the site of ancient Tyre, they would not 
only give the death blow to Christianity, but the death blow 
to the insensate opposition that Spiritualism now contends 
against. 

[We have no evidence that Mr. Roberts obtained a copy of 
the work to which the spirit alluded. — Compiler.] 



BABOXIUS. 205 



1 ' I salute you, sir : — I was known as Cardinal Ca?sar 
Baronius. or Baronio, as sometimes called. I was the author 
of an Ecclesiastical Annals, and librarian of the Vatican 
Library. In my search for information amongst the books and 
papers of that library, I was sworn that I would disclose jr 
publish nothing that did not agree with the Eoman Catholic 
creed. In my investigation of the old manuscripts there de- 
posited, I found that Christianity did not have a beginning 
until the first half of the third century. These manuscripts all 
show that one Papius, who was a priest in Syria about that 
time, was the originator of that religion. Christian writers 
have made it appear that he lived much earlier than he really 
did. The Christian story, as borne out by the facts, was derived 
from a Grecian tragedy the hero of which was a dying god, and 
the first man who taught such a doctrine was Apollonius of 
Tyana : and he, according to his own manuscripts, got the idea 
in India from the narrative regarding the Hindoo god Chrishna, 
which is in reality the Christ of the Christians. In fact you 
have, through the spirits that are coming to you, the key to all 
that relates to the Christian religion, in the fact that Apollonius 
was the Apostle Paul. These" documents to which I allude, 
although opposed to their religion, the Catholics have not 
destroyed. Whatever originals they possess are in the hands 
of the Order of Jesus, and no priest is allowed to read them 
unless he takes the oath of eternal secrecy. There is not a 
learned Catholic to-day that is in the priesthood, or that has 
ever been at Rome, but that knows that Christianity is nothing 
more than an old pagan idea revived, but as it gives them 
power their lips are sealed. I might speak for an hotu\ but I 
could not tell you more than I have done because I have con- 
densed what I had to say. I was librarian of the Vatican prior 
to A. D. 1607, when I died." 

In reply to our question whether he knew that the supposed 
date of the four canonical gospels was from A. D. 160 to A. D. 
185? He answered, "Yes, but they were none of them earlier 
than A. D. 220." When asked how he could feel absolved from 
his oath of secrecy, he answered. "No oath, however solemn, is 
binding upon the human soul when it operates to the injury of 
the human rac We refer to the Xouvelle Biographie Gen- 

erale for account of Baronius. 

The spirit of this learned and honored Catholic prelate has 



206 ANTIQUITY UNVEILED. 

come back to reveal facts concerning Christianity that should 
astound the world, and set mankind about discarding a religion 
of which the whole effect has been to conceal truth, and its 
whole purpose to propagate and perpetuate falsehood. In the 
light of that communication, we are inclined to believe that 
Baronius had a much better reason for his hesitancy to under- 
take the great task (that of preparing the Ecclesiastical History 
for publication) imposed upon him by St. Philip de Neri than 
his humility ; and that reason was, that in undertaking it he 
was compelled to make oath to perpetrate one of the worst 
crimes of which any learned man can be guilty — that of con- 
cealing truth and fortifying error. Baronius well knew that 
this was demanded of him, and being a great-souled, honest 
and good man, he shrunk from the performance of so wicked a 
task. Thanks to the great ruling mind and power of the uni- 
verse, time, which rights all wrongs, has opened the way for 
the return of this fearfully wronged spirit, and enabled him to 
undo the injury which he was forced by circumstances to inflict 
upon his fellow-men. Nothing could more plainly show the 
unwillingness with which that injury was inflicted than the 
unreserved testimony of this truly conscientious spirit. Yc 
Spiritualists who would saddle Modern Spiritualism with 
Christianity, think of it ! Cardinal Baronius was made to take 
a solemn oath that he would make known or publish nothing 
that did not agree with the Christian creed that existed in the 
Catholic Church. And why? Because that creed was false and 
would be spurned by all people of sense if he made known the 
truth concerning it. He tells us that Christianity did not begin 
until the time of Papius, who lived in the third and not in the 
second century, as Christian writers, including himself, had 
made it appear. We refer to McClintock & Strong's Ecclesias- 
tical Encyclopaedia for account of Papius. 

It is further testified by the spirit of Baronius that the man- 
uscripts extant and in the Vatican collection when he wrote, 
showed that the Christian story was but a modification of a 
Greek tragedy, the hero of which was a dying god. More than 
this he testifies that those manuscripts showed that the first 
who taught such a doctrine was Apollonius of Tyana, and he, 
according to his own writings, got the idea in India, from the 
Brahmin narrative concerning the Hindoo god Chrishna, 
which is the original of the Christ of the Christians. And even 



CURTIUS. 207 

more than this, Baronius testifies not only to the fact that 
Apollonius was the Apostle Paul, but he says, in that fact we 
are in possession of the key to all that relates to the Christian 
religion. In the face of that accusing testimony of Baronius, 
confirmed as it is by volumes of corroborative evidence, have 
we not a right to demand of the Roman Catholic church, that 
it shall plead to that fearful indictment of one of its most 
honored and shining lights? Do you or do you not know, ye 
Catholic priesthood, that the Christian religion is but a revival 
of paganism ? How say you, guilty or not guilty ? 



^UpUS QUlflTlOS CURTIUS. 



" I salute you, sir, in the name of Truth triumphing over 
Error. I was intimately acquainted with Vespasian ; I knew 
Apollonius ; and I saw Flavius Josephus at Rome about the 
middle of the reign of Trajan. I come here to-day to say, that 
Titus, the son of Vespasian, brought to Rome some of the 
Hebrew scrolls that were recovered by Judas Maccabeus, after 
the destruction of the Temple of Jerusalem by Antiochus 
Epiphanes; and that the most, if not all, of the Jewish legends 
are borrowed allegorical recitals taken from the Persian and 
Egyptian mythologies. Their identity with the latter was 
understood by the learned or initiated. And here I wish to 
introduce a word, which is claimed by modern scientists to 
express an existing force — Odic. This force, which is termed 
by some moderns Psychic, was merely the preparatory condi- 
tions for answers, discerning some physical representation of 
future events. All augurs, or what are termed mediums amongst 
moderns, when inquiring into future events, drew a circle 
around them at the time ; and any interference with them, or 
any crossing of that circle, unless summoned by the augur or 
medium, brought death to the intruder. This circle was drawn, 
by those called the ancients, to keep out all evil influences at 
the time these spiritual influences were in operation. All 
religions known in my day, whether of India, Persia, Greece, 
Rome, Judea, or Egypt, were understood astronomically ; but 
this was disguised from the masses, because all who had any 
learning whatever knew they had but one common basis to rest 



208 ANTIQUITY UNVEILED. 

upon, and that was communion with spirits, whether brought 
about by invocation, or trance, or this odic or this psychic force 
physically manifested. But such manifestations were always 
called up by virtue of the mystic signs of the zodiac. These 
signs accompanied every circle. The breast-plate which Flavius 
Josephus wore, and in which he was discovered in the cave, 
when his life was saved by Vespasian, was none other than a 
representation of the Chaldean signs of the zodiac. That breast- 
plate has not been destroyed, but now exists, and is to be found 
in Paris, where a priest presented it to Charlemagne. It was 
among the spoils obtained at Rome by Alaric, king of the Huns. 
It has a mission in this world, and until that is accomplished, 
it cannot be destroyed. That mission is, to prove that the 
Hebrew teachings and writings are nothing but a copy of 
Chaldean, Persian and Egyptian writings that preceded them. 
How much better would it have been for priests, in the past, 
to have been honest with their followers, than deluding them 
with gods and fancy gods into the way of error ? For the paths 
of Truth are pleasant, and all its ways are peace. My name 
was Rufus Quintius Curtius." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Rufus Quintius Curtius. 

It was the spirit of the Roman historian, rhetorician, and 
poet, — the intimate acquaintance of Vespasian and Titus, who 
knew Apollonius, and who had seen Flavius Josephus at Rome 
as late as the middle of the reign of Trajan, about A. D. 107,— 
who returns and communicates. That he speaks from personal 
knowledge of the truth of what he says, is manifest in a re- 
markable degree in every part of his spirit testimony. There 
cannot be a doubt, from the historical and critical notices in 
relation to his earth life, considered in the light of the commu- 
nication, that Curtius lived from about A. D. 24 until A. D. 107. 
If we may regard the communication as reliable and truthful, 
it would seem that Titus brought from Jerusalem to Rome, 
about A. D. 59, some of the scrolls that Judas Maccabeus re- 
covered after the destruction of the Temple of Jerusalem by 
Antiochus Epiphanes, in B. C. 170. It was doubtless from those 
Hebrew scrolls that Josephus obtained his account of the Mac- 
cabees. But the most significant fact is, that those scrolls 
showed that most, if not all the Jewish legends were borrowed 
allegorical recitals, taken from the Persian and Egyptian my- 
thologies ; and that this fact was well understood by the 
learned and those initiated into an understanding of their 



CURTIUS. 209 

astrological and astronomical meaning ; while on the other 
hand, this was concealed from the ignorant masses, in order 
the more readily to lead and control them. It is wonderful to 
see how perfectly modern priestcraft has followed in the tracks 
of its ancient progenitor. One of the means of preventing a 
spread of the true knowledge of the true basis of all theological 
dogmatizing to wit : the communion of mortals with the spirits 
departed from earth, was to appeal to the superstitious fears 
which were the result of astrological inculcations. Mediums 
were in those days surrounded by a circle, in which were rep- 
resented the signs of the zodiac, to invade which brought death 
to the transgressor. None but the priests who employed the 
augurs or mediums were allowed to approach or cross this 
mystical enclosure, and thus an effectual monopoly of all spir- 
itual intercourse was secured to the designing and initiated 
few. I feel perfectly warranted in accepting the truthfulness 
of this spirit statement, inasmuch as it is corroborated by the 
most ample number of historical facts which time and space 
will not admit of introducing here. I think there is much food 
for thought furnished by the spirit mention of the identity of 
what is respectively called odic or psychic force, and its opera- 
tion in producing the physical manifestations that attend the 
operation of that force, and its action as reflecting coming 
events. 

Whether the breast-plate worn by Josephus, at the time of 
his capture at Jerusalem, in the cave in which he had concealed 
himself, at the time of the capture of that city by Titus, is in 
existence, or not, is of less importance than to know that it was 
a representation of the Chaldean zodiac. If this was the fact, 
it is of itself sufficient to show that the Jewish religion was but 
a formulated astro-theology, and would leave no other question 
to be decided than to determine whether it had any feature 
essentially original about it, or whether it was a literal or sub- 
stantial copy of some antecedent astro-theological system. 
For account of the breast-plate of the Jewish high priest, of 
which office Josephus was the incumbent, we refer to McClin- 
tock and Strong's Cyclopaedia of Ecclesiastical Literature. 



210 ANTIQUITY UNVEILED. 



JVL RTIMUS fyEGUllUS. 



"I salute you, friends :— I was consul for the Eoman 
Empire in the first Punic war. I am here to-day for a mission. 
That mission is to unveil what priests have attempted to palm 
upon humanity as religion. All religions,, in my day, were 
copied from the Egyptian Osiris, with this great light that 
shines above your head — the sun — as the central pivot ; which 
Sun has been corrupted into Son, and this because priests, find- 
ing that the masses would not worship nor adore anything that 
was not covered by a veil of secrecy, resorted to gods born of 
virgins, as the fundamental principle in nearly all the religions 
now existing on this mortal plane. In my time there was a 
constant struggle between the learned politicians and wily 
priests for supremacy ; and sorry am I to say that the priests 
almost always triumphed. There never would have been that 
decline in the Roman Empire, and its final absorption by the 
Catholic church to-day, if the Roman people had listened to 
the voice of its politicians and orators. The famous Grecian 
God, Prometheus, dying on the Scythian crags, was acknowl- 
edged as the saviour of man, when I lived on the mortal plane. 
A pure invention, the god which I have mentioned — a myth 
in that day, as much as Jesus Christ is a myth in this. I feel 
as a spirit an earnest desire to lift this religious bondage that is 
now binding the human race. No spirit, however exalted, has 
any saving power whatever, except as it can impress spirits and 
mortals to do right. Nothing will pass as a voucher for happi- 
ness in the spirit life except a clear conscience. If we trace 
things from cause to effect, it is well there was such a god as 
Apollo — whether myth or not — otherwise there would be no 
necessity for my coming here to-day, as an effect of that kind 
of teaching. As a spirit I have never found, with one excep- 
tion, that any of these so-called gods had a real existence. 
This one exception is Gautama Buddha. I have seen him as a 
spirit ; but he is surrounded, in spirit life, by a sphere which I 
have no desire to enter — it is too monotonous for an old soldier. 
The kind of sphere that surrounds Buddha is one of rest. He 
taught that here, and, therefore, reaps that result in spirit. I 
like progression. I do not believe, so far as I have seen during 



REGULUS. 211 

twenty-one hundred years of spirit life, there is any doctrine 
or teaching that would impress rne, or lead me to give up my 
individuality, for all the happiness of an eternal quiet. My 
name when here was M. Atilius Regulus, 251 years B. C." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Regulus. 

It was this beloved Roman martyr whose spirit returned and 
testified as set forth in his communication. His testimony is 
only cumulative as to the fact that the Greek and Roman re- 
ligions were but copies of the Egyptian religion of Osiris, or 
the sun personified ; and that the dogma of a belief in gods, 
the sons of virgins, was common to all religions in his day. It 
would seem from the testimony of spirit Regulus, that the 
rivalry between the priests and temporal rulers of men to 
obtain supremacy, was as desperate two thousand years ago as 
it has been ever since — the priests managing always to triumph 
in the end. It is an undeniable fact that Prometheus, dying on 
the Scythian crag, was regarded by the Greeks and Romans, 
hundreds of years before the alleged birth and death of Jesus, 
as being as much a saviour of mankind, as the latter Christian 
myth is now by Christians. We are told by this unselfish 
Roman spirit, that of the so-called gods that are claimed to 
have existed, he had seen but one as a spirit — and that one, 
Gautama Buddha. His description of the spirit sphere of 
that great and good spirit, is perfectly consistent with the 
teachings of that renowned religious leader. The communica- 
tion is perfectly consistent with the historical facts regarding 
Regulus, and I believe is perfectly authentic. 



212 ANTIQUITY UNVEILED. 

$OBE$T II. 
Of France. 



" I am here to-day to help to spread the light. There was one 
fault in my earthly career that follows me as a spirit. I was 
too pious. Piety carried to an extreme length begets bigotry, 
and you become so absorbed in it, as a leading idea, that any 
one who does not agree with you, you regard as an. enemy of 
truth. At the time I lived in mortal form, Catholic Christian- 
ity was in its darkest period. Nearly all light had become 
extinguished. Altars, priests, wafers and tapers created a kind 
of dim religious awe, which curses all spirits, that become en- 
wrapped in that kind of religious folly. No religion that 
excludes the light of free inquiry will fail to produce, in your 
mkids, a dim un certainty which gradually brings you to that 
point that you throw over all the things of the mortal life to 
live in that religious world of your own imagining. As a mortal 
I believed too much. As a spirit I wish to undo that. I have 
found through inquiry and work in spirit life, that the Great 
Infinite has marked out no set of religious rules for men to be 
governed by ; but there are rules that we may learn by experi- 
ence — that which becomes a truth, morally certain to us. But 
priests have perverted the truth by means of dying rams, lambs, 
crosses, virgins, and Latin jargon. I know now as a spirit what 
I never knew as a mortal, and that is, that Christianity is an 
astrological legend, and every true Christian who has his eyes 
open to the truth, acknowledges it to be so, in spirit life. No 
one who ever lived was more earnest in propagating Catholi- 
cism than myself, and the priests conferred on me a title which 
has been a curse to me spiritually, that of "Pious." That title, 
as bestowed by priests, has cursed every spirit that it was ever 
conferred upon. There is blood attached to it, and untold 
suffering ; and many men whom the priests excommunicated, 
are occupying to-day, in spirit life, higher positions, and enjoy- 
ing greater happiness, than the so-called pious ones of history. 
I know positively, from conversations had with that great 
spirit, Apollonius, that every head or bust or picture now held 
sacred as the head of Jesus Christ, by Catholics and Protestants 
alike, is the head of Apollonius of Tyana. I also know, from 
what I have learned from the conclave of emancipated spirits, 
and their accounts of their earthly experiences, which they 
have discussed openly in the spirit world, that the Jesus of the 



ROBERT II. 213 

Scriptures, the Paul and John, are all derived from the life of 
Apollonius of Tyana. The days of truth are upon you, and that 
which is crooked shall be made straight. The age of reason, 
now dawning, needs but one redeemer, and that is the effort 
of each person to be his own saviour. This is a guide-board that 
will never lead you astray. All are gods, provided their con- 
ditions and environments are god-like. I feel much relieved 
in coming here to-day. It is a duty I owe to the misguided. I 
lived in A. D. 997. That was when I was in the height of my 
power. I was known as Kobert the Pious of France. Good- 
bye, sir." 

We refer to Biographie Generale for account of Robert the 
Pious. 

This spirit returns and testifies as above, after a lapse of more 
than eight hundred and fifty years. The one draw back to the 
spirit happiness of this remarkable man, was the fact that he 
was a bigoted votary of Christian Catholicism, or of Catholic 
Christianity. He testifies positively, as the result of his inqui- 
ries as a spirit, that the great Infinite has prescribed no set of 
rules for the government of men, and that experience is the 
only sure guide to follow. His testimony as to his positive 
knowledge as a spirit, that Christianity is but an astrological 
legend, while nothing new to those who have impartially 
sought to know the origin and nature of the so-called sacred 
scriptures, shows that they who were the most earnest and 
sincere Christians, in their mortal lives, have, as spirits, become 
awakened to the true nature of the terrible delusion which so 
completely held them in the vassalage of ignorance and super- 
stitious fear. What an important truth he utters ! when he 
says: "Many men whom the priests excommunicated, are 
occupying to-day, in the spirit life, higher positions and enjoy- 
ing greater happiness than the so-called pious ones of history." 
We have heard much of the assemblies, bands, conferences, 
congresses, and other deliberate meetings of spirits, who are 
seeking to effect their respective parts in the great work of 
human regeneration ; but we have never before heard of the 
11 Conclave of Emancipated Spirits," of whom this great and 
renowned Catholic king speaks. The use of the term conclave, 
to designate the nature of that spirit assembly, shows that 
emancipated Catholic spirits are working to defeat the contin- 
uance of the religious delusion from which they have them- 
selves escaped. How long will the walls of Roman Catholic 



214 ANTIQUITY UNVEILED. 

ecclesiasticism, in spirit life, withstand the pressure of these 
working emancipated spirits from without? Not long, we opine. 
The truth is becoming rapidly and widely known, and the fear 
and dread of it i-s fast becoming a thing of the past. The bul- 
wark of Christianity — the Devil — is overthrown, and with him, 
the idolatrous veneration of consecrated myths and fables. The 
purely human origin and invention of the whole scheme of 
Christianity can be no longer successfully denied, and the 
glamour that arose from its supposed sacredness, is being 
dissipated by the light of truth, as the mists of night before the 
morning sun. I hail this announcement of Robert the Pious 
with the assurance of certainty : "The days of Truth are upon 
you, and that which is crooked shall be made straight." 



PYTHAGORAS. 

The Samian Sage. 



"I greet you all : It is just exactly six months that I 
have been fighting my way through adverse conditions to 
reach you here. To be a sage and philosopher in ancient times 
was not a very difficult affair, because it was always a spiritual 
affair. All sages, in ancient times, were more or less mediums. 
But in your day they are more learned, materially, because of 
the different opportunities that you have to acquire knowledge. 
I received from a spirit the doctrine of metempsychosis, and I 
find that there is something in it, that is the spirit envelopment 
of the medium. I also devoted myself considerably to Euclid's 
works and was the first, in the Greek history at least, to find the 
properties of the hypothenuse, or fourth element; and it has 
been revived a great deal spiritually in the theory of the fourth 
dimension of space. [Zollner's theory] — a lame attempt to 
find out spiritual things by theory. There is another point 
which we must admit is infinitely beyond our grasp and 
that is to understand the properties of life in matter. We 



PYTHAGORAS. 215 

can understand the materialized demonstration of it, but we 
cannot understand how it combines, and how surrounding 
atoms coming together produce thought. There are spirits in 
my sphere who understand this thing ; but the knowledge of 
it cannot be forced upon the matter of this planet as long as 
there is such a determined opposition to spiritual things. All 
the spiritual things of the present day, as felt by the majority 
of mankind, are nothing more than adhering to all myths and 
stories of antiquity. There is no way to find out the elements 
of mind in any better manner than by seeking the God prin- 
ciple within yourselves. In that way you draw to yourselves a 
combination of the brightest intellects from the spirit world. 
All morality, as taught by me in my u Golden Verses," was 
simply the result of observation and experience, and I received 
many of my precepts from the poets before my time, Homer, 
Hesiod and others ; and all of the sages in those days taught 
their own doctrines to certain schools of men, who retired into 
their caves or gardens, and there all such minds were moved in 
trance, in the same manner that I move this man to-day. 
Sometimes they were conscious, and sometimes when the 
deepest thoughts were given, in a deeply unconscious state. 
All gods and goddesses have grown out of names, to signify 
certain qualities that exist within the human body, such as 
patience, perseverance and all other virtues; and even the 
passions are represented in Grecian mythology, and were so 
understood by the learned of my day. And, as the cross is the 
symbol of the Christian religion ; so these gods and goddesses 
were the symbols of certain appetites, passions and virtues. 
There is an approach of the noblest, highest and purest intelli- 
gences in the spirit world towards this earth, but between you 
and these spirits lies the magnetism of ignorance which 
hampers every intelligent spirit and keeps it from expressing 
what it really wishes to, when it does control a medium, and 
this magnetism is thrown off daily by mortals, and intercepts 
progression ; and although you stand forward in the strife, you 
will find few at the present day with intelligence enough to 
comprehend what spiritual phenomena they get. And why 
should they care for more, when they will not understand 
what can be demonstrated. At my time it was just as diffi- 
cult to make a man understand truth, as it is to-day — that is 
we labored under the difficulties of superstition. Priestcraft 
always stands in the way of progression. The more ignorant 
the hearers of a priest the less work he has to do ; and the more 
enlightened they become the more difficulty he has to main- 
tain his position. Therefore you will always find these teacheis 
of superstition, enemies to progression. The ancient nations 



216 ANTIQUITY UNVEILED. 

of the world, at my time, had more intercourse with each 
other than you would suppose ; and, living as I did, almost 
at the same time, as Confucius the Chinese philosopher, 
I met with some of his disciples and compared with them our 
respective teachings ; and you will find that the " Golden 
Verses" of Pythagoras, and the "Wisdom Precepts" of Con- 
fucius have a sameness in their teachings. You will also find 
that the first great teachers living more natural lives — nearer to 
nature — did not express themselves with the elegance of some 
of the younger poets and philosophers ; but in the very beauty 
of simplicity. Instead of using learned words to express your 
thoughts, it is best to put your ideas in the simplest form 
possible. You will hereby avoid misconception ; you will, also, 
be better understood. It has grieved the spirits of my day to 
look from their schools of philosophy in spirit life, and see the 
progress of those superstitions that kill the soul, all over this 
great planet. It is almost impossible to uproot them, unless 
you commence with the child in the mortal form. There is 
another great difficulty with all spirits, Christian, Mohamme- 
dan and Pagan, they are so imbued with superstitions, that 
even if they reason themselves out of them at maturity, when 
they come to what is termed death — the earliest impressions 
being the most vivid, and marked the deepest upon their 
spirits, holds them in the meshes of superstition for long years 
after in spirit life. So there is nothing I know of that will 
redeem mankind so effectually as educating the child properly 
— spiritually especially. And I also see that this impress of 
superstition is marked upon the seed that makes the infant in 
the mother's womb. It grows with the first root in that womb ; 
and I tell you that it is here that this radical reformation must, 
take place. But a false modesty chains people's intellects at the 
present time in the mortal life. It is at the very commence- 
ment of life that the purification must begin ; and out of this 
will grow such an intelligence that superstition will no longer 
find a resting place in any mind. Six hundred years before 
the Christian era — in my time — these points were well under- 
stood, but they have been lost in the confusion and Babel that 
followed after. The principal power in the fostering of super- 
stition has been ambition — men's ambition to rule by any 
means whatever. They cared nothing for truth and it was a 
set : "What I promulgate or die." War is one of the grandest 
destroyers of progression. That is, it inflames men's passions 
— and passionate reasoning is always wrong. Cool and calm 
deliberation is the best saviour I know of, and one that I 
would recommend to all spirits and mortals. There is one who 
will follow me here to-day, approaching nearer to your time, 



PYTHAGORAS. 217 

who can discuss the ethics of the Christian and Pagan religions, 
better than any man or spirit that I know of, his name is Am- 
monius Saccas. He can throw more light upon the Christian 
superstition, because he is one of the founders of it. And, 
therefore, with my blessing to you all, you can sign me Py- 
thagoras." 

Refer to Thomas's Dictionary of Biography for account of 
Pythagoras. 

What is found in the work above referred to is substantially 
all that is historically known of the Samian sage, one of the 
most remarkable men that ever trod the earth ; but, read in 
the light of the above communication from his spirit, after 
twenty-five hundred years above in spirit-life, how wonderfully 
do they display the secret of his undying influence over the 
generations of men who have succeeded him since upon the 
earth. We would call the reader's attention to the spirit's state- 
ment, that for six months his purpose had been frustrated, by 
"the infernal influences which had overcome the medium, and 
taken him from the control of the intelligent and sage spirits 
who had been and were using him to give the truth to the 
world. 

Important indeed is the assurance that in ancient times all 
sages were mediums, and drew their inspiration and profound 
knowledge from the exhaustless fountain of Spiritual wisdom, 
now so freely pouring forth its limpid waters of truth to cleanse 
and purify a priest defiled and grovelling world. To those 
calling themselves Spiritualists who would if they could, drag 
Spiritualism down to the level of Christian superstition, and 
make its Jesus-myth its cap-sheaf, we would say ; if we must 
go back to ages of Spiritual darkness to find a suitable char- 
acter to lead or head the modern Spiritual movement, there 
would be some sense and reason in adopting Pythagoras as that 
leader or head, but none whatever in adopting the mythical 
character, Jesus, whom no one ever heard of until nearly a 
thousand years after Pythagoras, was worshipped by the 
learned and polished Greeks as the Saviour of mankind. 

What the spirit says of the almost ineradicable effects of the 
erroneous religious training of children upon the enslavement 
of spirit in the after life, is what has been confirmed by thou- 
sands of returning spirits who have come back and testified 
thereto. Spirits whose infant minds were poisoned with every 



218 ANTIQUITY UNVEILED. 

kind of superstitious training have, with one accord, borne 
testimony to the ruinous effects of their early training, of a 
religious nature. If there is such a thing as an unpardonable 
sin, that sin is the one which every priest, minister, clergyman, 
and their mistaken followers, commit, when they inculcate 
in the minds of children of tender years, the theological false- 
hoods invented for the enslavement of the minds and con- 
sciences of mankind. To such an extent has this crime been 
perpetrated, that in the earliest embryotic stages of individual 
human development, the seed of superstition is implanted in 
the being to grow, develop, and curse it, not only through its 
existence in its mortal body, but to follow it beyond the grave 
far into its spirit life. It is such important truths as these that 
the spirits of the ancient sages and benefactors of the world, 
are laboring to bring before the present and future generations 
of earth's inhabitants. 



mV[]V[OriITJS SRCCflS. 



1 ' May the rays of the Sun of Truth never be obscured by 
Ignorance. At the time when 1 lived at Alexandria, in Egypt, 
there was a general inquiry into the religions of all nations, and 
the presentation of their different creeds and beliefs ; and the 
object of this was to accumulate the utmost wisdom possible in 
the smallest space. Therefore Brahmans, Buddhists, and fol- 
lowers of Apollonius of Tyana and Potamon, and all the Roman 
schools, met to compare their ideas of God. The Gymnosoph- 
ists, Gnostics, Eclectics and other schools were concerned in 
that comparison of religions; of all of which schools I became 
a teacher. Our principal guide-book, or symbol, as you would 
call it now, was a book compiled by one Marcion, and this man 
had taken its contents from a follower or disciple of Apollonius 
of Tyana, one Damis. Apollonius of Tyana had a book of 
figurative revelations written by his hand while controlled by 
spirits in the Isle of Patmos ; and this has become what is 
called the Book of Revelations. But if you could find another 
book of Apollonius, "The Key to the Initiated," that key 
would show you that the book of "Revelation" is not a proph- 



AMMONIUS SACCAS. 219 

ecy of coming events, but was simply a combination of the 
teachings of the Brahman and Buddhist orders of priests, to 
express a kind of Masonry well known among themselves ; 
and was destroyed by St. Cyril at Alexandria. (That is, the 
copy that fell into his hands, one of the only two copies that 
were extant in my time.) And I taught concerning these 
mysticisms, calling myself and followers Mystics. Potamon 
was my teacher; and he taught directly from the books of 
Apollonius of Tyana. These teachings were a combination of 
all the religions then known, out of which all the Christian 
gospels have been compiled. Christianity was not first taught 
at Antioch, nor was it taught in the first or second century, but 
about 225 A. D. ;. and was taught at first under the name of 
Gnosticism. I do not know whether I will have power enough 
to finish to-day. [Will you come again and finish what you 
wish to impart ?] I will try to, but to sum up all these decep- 
tions, and errors through a man who is entirely ignorant of 
them, is rather difficult. Gnosticism was taught by a Gnostic 
named Basilides, nearly similarly to what is contained in the 
Christian Gospels. He lived in my time, and his books came 
into the hands of those named, as the first Christian bishops, 
by Eusebius. But you need give no credit to Eusebius, or very 
little, except as to what relates to his time and fifty years 
previous. Apollonius of Tyana called his revelations by differ- 
ent names, in order to be understood in the different tongues 
of the nations he taught amongst. But his writings were 
altogether written in the Syriac-Cappadocian tongue and not 
in the Greek, as the translators of the Christian Scriptures pre- 
tend they were. It is difficult to sum all these things up on 
account of not being able to give you corroborative evidence of 
the truth of what I say. There are numerous books extant that 
cannot be reached, and we do not know how you can get at 
them, because the priests, both Catholic and Protestant, have 
them hidden in their libraries. At Alexandria, in my time, there 
was a great deal of contention — some saying I am a follower of 
Potamon — others, I am a follower of Ammonius, and so on ; 
and the contentions of these schools resulted in the destruction 
of a great amount of valuable manuscripts amongst themselves 
and their descendants. But I have stated enough here to-day 
to make plain the origin of Christianity. [You were a Greek, 
Avere you not ?] I was a mixture of Greek and Cappadocian. 
That is, I was born of a Greek father and a Cappadocian 
mother at Alexandria ; and in my early life I was nothing 
more than a common porter. [Were you yourself a medium, 
and did you w r rite and teach as a medium?] I taught under 
spirit influences at times. [Were you conscious then?] At 



220 ANTIQUITY UNVEILED. 

times I was, and at other times I was not. A great deal was 
written by my hand that was not dictated by my brains. 
[Were your written teachings not destroyed, for they say you 
left nothing written ?] I left a half dozen scrolls containing a 
description of these teachings, of different bodies of men, such 
as the Brahmans, Buddhists, Gymnosophists and the Eclectics 
under Potamon ; and commented upon them, writing my 
opinion as to how far they were correct, and how far they were 
erroneous. These writings were not all destroyed; some of 
them are extant, but they are kept by learned scholars for their 
own benefit. [How is it that you ancient spirits are cognizant 
of what has been done since your time, and what is in existence 
of those ancient books ? How do you keep track of that ?] We 
see the motives of those who come after us, and we watch them. 
There is an affinity between us and our writings, and the con- 
sequence is, we want to see their effect for good or evil, because 
we feel that these effects are a justification of our opinions while 
living on earth. Adieu." 

Refer to McClintock and Strong's Cyclopaedia of Ecclesiasti- 
cal Literature and Dr. Lardner's work for account of Ammo- 
nius Saccas. 

It is truly amusing, but pitiful, to read such theological 
flounderings as that of the learned Dr. Lardner, to argue away 
the facts that Ammonius Saccas, the Alexandrian philosopher, 
and the founder of the Neo-Platonic school of theology, was 
the author of the "Evangelical Canons," which Eusebius of 
Csesarea afterwards followed ; and that Neo-Platonism or the 
Eclectic system of theology and philosophy, not only ante- 
dated Christianity, but was the ground work upon which the 
Christian system of superstition was erected. 

If Eusebius, who is the almost sole authority for the earliest 
facts concerning Christian ecclesiasticism, was so stupid as not 
to know what Ammonius it was whose "Evangelical Canons," 
he followed in establishing the Canonical books of the so-called 
Christian Scriptures of to-day, then is the Christian Bible 
without any authentic basis whatever ; for if Eusebius, the 
Christian Church historian, could make such a blunder as to 
attribute the "Evangelical Canons" he followed, to a heathen 
philosopher, then the whole foundation of Christianity must 
necessarily rest on heathen mythology. 

Eusebius was undoubtedly right in insisting that "Ammo- 
nius Saccas continued a Christian to the end of his life," and 
equally so was Porphyry who insisted that he was not a Christ- 



AMMONIUS SACCAS. 221 

ian at all. but simply an Eclectic philosopher. The contradic- 
tion between these claims is only apparent. The Eclectic or 
Neo-Platonic, or Alexandrian School of philosophy, flourished 
more than a century before, the Christian designation was 
attached to, or substituted for, the philosophical canons and 
tenets established and taught by Ammonius Saccas, and fol- 
lowed by Eusebius of Caesarea. The protracted struggle for 
supremacy between the Neo-Platonists and the Christians, was 
to all intents and purposes, between those who honestly sought 
to show the mythological and philosophical origin of the so- 
called Christian Scriptures, and those w T ho sought to conceal 
that essential fact by falsely pretending that those scriptures 
were a divine and new revelation of God's will to the human 
race. As, what is called Christianity, is nothing more nor less 
than the teachings of the "Heathen" philosopher, Ammonius 
Saccas, it was entirely proper for Eusebius, whose labor was 
directed especially to conceal the pagan source of Christianity, 
to call him a Christian. It was equally proper for Porphyry 
to insist that Ammonius was a "heathen" philosopher, who 
was willing the truth should be known as to the source of his 
system of philosophy, as contradistinguished from the Christ- 
ians, who in his time were seeking by every means possible, to 
conceal the heathen origin of their religion. What Ammonius 
wrote in the way of "Evangelical Canons" we can only infer, 
for they have been concealed, lost or destroyed ; but as they 
were followed by Eusebius, and as Eusebius was most promi- 
nent in the Council of Nice, (325 A. D.) that established the 
Canonical Scriptures of to-day, we may infer that the Evan- 
gelical Canons of Ammonius and the Canonical Christian 
Scriptures are the same. Thence, it becomes of the greatest 
interest to know what the "Evangelical Canons" of Ammonius 
were. This we claim, the above communication from his 
spirit through an uneducated medium, fully and satisfactorily 
settles. 

Space will not admit of any further collation of facts, all 
tending to show the substantial correctness of the statements 
made by the spirit, and identifying the spirit in a way that is 
incontrovertible. We can hardly overestimate the value and 
importance of the statements of this learned and truthful spirit. 

In closing we would call attention to the following corrobo- 
ration of the correctness of Eusebius, in attributing the "Evan- 



222 ANTIQUITY UNVEILED. 

gelical Canons" which he followed, to Ammonius Saccas. The 
spirit says : " I left a half dozen scrolls containing a description 
of these teachings, of different bodies of men such as the 
Brahmans, Buddhists, Gymnosophists and the Eclectics under 
Potamon, and commented upon them, writing my opinion as 
to how far they were correct, and how far they were erroneous." 
What reason is there to question that the writings referred to 
by the spirit as left by him were the "Evangelical Canons" 
followed by Eusebius ? We can see none, and for the present 
must leave the subject there. 



Caius Valerius JVTaximianus Galetnus. 
A Roman Emperor. 



"I salute you all : — However new this may be to moderns, 
( I mean the demonstration of the fact of a departed spirit 
manifesting itself through the physical or natural form of an- 
other) it was old when I lived. I fought the Persians and 
fought them fearlessly, but of all the people that I ever met 
whilst in the material form, there are none whom I invoke the 
gods to curse more fiercely, than those things called Christians. 
Why should I hate them so fiercely? You shall have my testi- 
mony. Oh ! ye gods, what a patchwork this Christianity is. It 
is made up of the theories that they stole from all Pagan my- 
thology and Pagan precepts, and combined them to construct 
that damnable refuge of theirs, to throw their sins upon an in- 
nocent person — that is they erected a myth, and then cheated 
their fellowmen with their god-man. In spirit life, where can 
you find in all the spheres of all religions that existed, such a 
nest of hypocrites, as the so-called Christians. It was myself 
who, through my powers as a general in the Roman army, 
made Diocletian issue his famous edict against the Christians. 
Because, not open to controversy, like the pagan priests, they 
shielded themselves behind that damnable mandate: 'Thus 
saith the Lord,' and wanted to combine church and state. I 
fought for my laurels. I gained them by overcoming the 
enemies of my country, and I wanted no meddling priests 
between me and legitimate power, won by my own good right 



GALERIUS. 223 

arm. The destruction of Rome was achieved through Christ- 
ianity, and I, a Roman Emperor, feel it my duty to say that 
these scoundrels, the Christians, were begging favors for their 
religion in every court where they could get an entrance. For 
all men of intelligence knew the story of Jesus Christ was 
nothing but the old story of Christos or Chrishna of India re- 
vived. And when called upon to show what they believed 
they could show nothing but the writings of Marcion and 
Lucian, Romans who stole the writings of Apollonius of 
Tyana. The Gospel of Marcion, in my day, was stamped with 
the name of Marcion's heirs in a direct line. For at that time, 
be it known to you, when a man died and there was no name 
attached to the writings he left behind him, they were desig- 
nated by his name. In fighting a Persian general and captur- 
ing his camp, I captured the writings of Zoroaster, and Dio- 
cletian submitted them to a comparison with the writings of 
the Christians. The Christian writings were declared to be 
fraudulent, and therefore his bloody decree against them. 
There is now an infusion of Spiritualized matter in the air you 
breathe upon this planet that foretokens the destruction of 
Christianity. I gave my name through the controlling guide 
of the medium in order to utilize all the powers possible in 
this control — Caius Valerius Maximianus Galerius." 

Refer to Thomas's Dictionary of Biography for account of 
Galerius. 

Such is briefly the account of the man whose spirit returned 
after more than fifteen centuries, to explain what has been so 
carefully concealed by the Roman Catholic and Protestant 
priesthoods, the true reason of Diocletian's persecution of the 
Christians through his edict of 303 A. D. In order that the 
reader may understand the wonderful significance of that 
communication, we refer to McClintock and Strong's Cyclo- 
paedia for account of Diocletian. 

The communication of the spirit of Galerius, throws a flood 
of light upon the real cause of the issuing of those extermina- 
ting edicts of Diocletian against the Christians. It seems it 
was not until after the defeat of Narses, king of Persia, by 
Galerius, that the edicts in question were issued. It is admitted 
that Galerius was instrumental in bringing about the issuing 
of them. It is admitted that Diocletian submitted some 
propositions of Galerius, concerning the Christians, to a coun- 
cil of military and judicial officers, and not to the pagan 
priesthood as he naturally would have done had the question 



224 ANTIQUITY UNVEILED. 

been one of religion. And finally, it is admitted that the 
result of the deliberations of that council, was a judgment 
that the schemes of the Christian priesthood, included the 
destruction of the Roman institutions, political as well as 
religious. 

No one can thoughtfully read that communication, by the 
light of the admitted facts of history, and not be struck with 
the great probability of its truthfulness, and authenticity. It 
was natural that Galerius should have felt so bitter a hatred 
toward a class of men, whom he believed to be the enemies of 
the Roman civilization. When, as he states, he captured the 
writings of Zoroaster in the camp of the Persian king, and 
discovered their analogy to the Christian writings, he deter- 
mined to use them to expose the fraud of the Christian priest- 
hood, in holding out this plagiarism of Persian paganism to 
the Roman people as the word of God. It would seem that the 
fraudulent nature of the Christian teachings were fully made 
out by the comparison instituted by Diocletian, of the Zoroas- 
trian and Christian tenets, dogmas and doctrines, and hence 
the wise decree of Diocletian against the monstrous scheme of 
deception. It would also seem that the Christian priesthood have 
undergone but little change in all the centuries that have since 
rolled away ; for we have them to-day plotting to overthrow 
the republican and liberal institutions of this country, as they 
did the then most advanced and beneficent institutions of the 
Roman Empire. 



GEORGKE DEYVEEDUN. 225 



GEORGE fcEYVEtybU^. 



" I address you, monsieur : — I first made the acquaintance 
of one Edward Gibbon at Lusanne, and we associated in a book 
which was a failure, called " Memoires de la Britagne," and 
afterwards I speak of him, in my Research into the Rise and 
Progress of Christianity, and it called forth a work from 
Gibbon and myself called iEneas, The Lawgiver, in the Eleu- 
sinian Mysteries ; and I was just as well convinced as a mortal, 
as I have since become as a spirit, that the Eleusinian Mys- 
teries, helped to make up Christianity as at present set forth ; 
and those Eleusinian Mysteries w T ere composed of books com- 
memorative of the Grecian harvest home, and at the harvest 
time they ate or drank the blood of Bacchus in the juice of the 
grape in conjunction with eating the bread or body of Ceres, 
the Goddess of Corn ; and here you have the real foundation 
of the supper of Jesus. An investigation into the ancient Greek 
will satisfy any person of the truth of what I here assert. In 
the mouth of this iEneas are put the words that signify ; "I 
am the bread and the life." He acts as the hero in the tragedy 
or affairs of life. This book is one that the Christians have 
done all they could to suppress. Ques. What was the title 
of the book? Ans. "iEneas: the Lawgiver of the Eleusinian 
Mysteries." Ques. Is it extant? Ans. Yes; but it is very rare. 
It is one of Gibbon's works, but difficult to find it. The clergy, 
after the death of Gibbon bought up all copies but what were 
in the hands of a few individuals, to prevent it from becoming 
public. Christianity as I find it in spirit-life, is a com- 
bination of Indian, Persian, Egyptian and Grecian mytholo- 
gies ; and all that they set forth as being accomplished by their 
god-man Jesus, can be found in those ancient mythologies. 
Such Messieurs, has been the result of both my mortal and 
spirit investigations. I thank you, because I wish the truth to 
be known. [You are a thousand times welcome. It is for us 
to thank you spirits who come back here, to give this informa- 
tion about things that have been so covered up or destroyed.] 
It is just as necessary for us to give you the information, as it 
is for you to receive it ; because it is a law of recompense for 
the mistakes of those who have lived before you. M. Deyver- 
dun is my name." 

Refer to Biographic Universelle for account of Deyverdun. 

Perhaps the time has come when those " Critical Observa- 



226 ANTIQUITY UNVEILED. 

tions " of Gibbon, will be of greater general interest than they 
were when the Christian clergy bought up that work, over- 
throwing Warburton's hypothesis as to the divine authority of 
Moses as a lawgiver. It may yet be our privilege to obtain that 
work, and give it to the world, in a new edition, with such 
notes and comments as the work undoubtedly meiits. But the 
striking feature of the communication of Deyverdun is, that 
our attention should be directed to this subject at this time and 
in this connection. 



Heinmeh Ebetfhatfd Gottlob Paulas. 



" I salute you, mynheer :— Has it ever crossed your mind 
that in all these communications that have been given to you 
in regard to Christianity, that there is one gospel about which 
very little has been said — namely, that of St. Matthew. You 
have had communications in relation to the Gospels of St. 
Luke or St. Lucian, of St. Mark or St. Marcion, and of St. 
John or Apollonius, but you have had none about the Gospel 
of St. Matthew. As a student of the so-called Scriptures, 
when in earth life I was struck by the fact that I could not find 
an original Gospel of St. Matthew. The other three gospels I 
found accounted for in the way they have been explained to 
you. The reason of this was that the Gospel of St. Matthew 
was a very different gospel from the other three, and originally 
was written in the Hebraic-Samaritan tongue. It is of Phoeni- 
cian origin and embodies the Phoenician idea of a god-saviour, 
and in that tongue was known by the title of Mathieuo. The 
u ma " meant spirit or life as it exists in the human form ; the 
" thieu " is analogous to the Greek " theus ;" and " o " is the 
everlasting circle ; and the whole word Mathieuo meant the 
spirit of God working in an eternal circle. And it was so 
understood in the days of Basilides the Gnostic, about 200 A. 
D., whose writings were extant in the days of Faust or Faus- 
tus, and were published by him. Indeed this was one of the 
reasons why the priests incarcerated him and levied upon his 
property, and sought to suppress the publication. A few copies, 
however, are still extant, one of which copies came to my 
notice. The whole of that work was ascribed to the action of 



PAULUS. 227 

the Buddhist council — of Zaiska I think it was called — held 
under the authority of the Hindoo ruler or king, Ardilua 
Babekra, a Buddhistic priest and king. It was the digest of 
the sixteen gospels of Deva Bodhisatoua, all teaching of gods 
or god-men who were regarded as saviours of mankind. This 
Mathieuo claimed to be the principal disciple of Deva Bod- 
hisatoua, or supporter of the doctrine of Christos, in connec- 
tion with one Arjoun ; and that while the first was the St. 
Peter, the second was the St. John of the Phoenician gospel of 
Mathieuo. This Phoenician version of the life adventures 
and career of Christos was accepted as sacred, and applied in 
their worship of their sun-god or god of fire, by the Phoeni- 
cians. There is a passage that you will find in the Christian 
Scriptures, of letting your seed pass through the fire to Molech. 
This Phoenician St. Mathieuo account of Christos fell into the 
hands of the Armenians, and became their sacred gospel as 
far back as the days of Abraham, and continued so until A. D. 
350, when it was adopted by the priests and rulers of Cathol- 
icism, who in order to get the Armenians to agree with or 
follow their doctrines, inserted in it the sacred scriptures, and 
this is the origin of the gospel of St. Mathieuo as I read it in 
the Armenian tongue. In my life I was what might be termed 
a Unitarian, or one-god man, and it was the knowledge of 
the facts I have stated that made me an opponent of the New 
Testament. The Armenian gospel which came into my hands 
I obtained from a Greek, Constantius by name. He had ob- 
tained it at a town in Armenia near the foot of Mt. Ararat, 
and he showed me that it was of Armenian origin. I tried to 
get it translated, which I found most difficult, because it was 
written before the time of Attila, the Hun, and was in a very 
ancient text. After a great deal of trouble I found an Arme- 
nian at the Hague, in Holland, who understood the ancient 
Armenian alphabets as they had been handed down from his 
ancestors, who explained their meaning to me. Faust had the 
same Armenian gospel of Mathieuo translated by one Joan- 
nes, but this Armenian copy was nearly the same as the 
Gospel of St. Matthew now. But I undertook to find the 
whole matter out for myself and- through the assistance of the 
Armenian named, translated it into German. But it was never 
published, on account of the opposition of my children. I 
think the original and the translation could still be found by 
applying to one of my relatives, who has them in possession 
at this time. I died at Heidelberg in 1851." 

Refer to McClintock and Strong's Cyclopaedia of Ecclesias- 
tical Literature for account of Paulus. 



228 ANTIQUITY UNVEILED. 

In view of the unanimous ancient testimony that the Gospel 
of Matthew was not originally written in Greek, and was 
written in a Syro-Chaldaic tongue, it is marvellous that modern 
Christian priests should have committed the fatal blunder of 
claiming that there was also an original Greek version of that 
Gospel. That the Greek version of the first Gospel should 
only be a translation of a Syro-Chaldean original, is a fact that 
settles the question for the other three gospels as well. Being 
all of the same nature, as they appear in the Greek, they are 
equally copies of translations of older originals in some other 
tongue. Being in Greek, they are the work of Marcion, Lucian 
and Apollonius, who were all educated Greeks, and who 
doubtless used the same original or originals in giving their 
respective versions* thereof. The claim that Matthew ever 
wrote a Greek Gospel is preposterous, for being a Jew, as is 
claimed, he could not have written in Greek, being uneducated 
everfin the learned Hebrew tongue. It must not be forgotten 
that it is not claimed that the original of Matthew was in the 
Hebrew of the learned priesthood, but in the common tongue 
of Syria, Cappadocia, Messopotamia and Palestine. It is known 
that Apollonius wrote in that conglomerate or mixed Syro- 
Chaldaic tongue. 

Thus do modern Christian divines labor against truth 
reason, and common prudence, to conceal the fact that the 
Gospel of Mathieuo, of the Buddhistic canons, afterwards 
adopted by the Phoenicians, and still later by the Armenian 
priesthood as their sacred gospel, was the original of the com- 
paratively modern Greek canonical Gospel, according to St. 
Matthew. We have cited more than enough of Christian 
admissions, to show that what the spirit of Paulus claims in 
relation to the origin and nature of the canonical Christian 
Gospel of St. Matthew, is not only possible, but most probably, 
if not certainly true. 

From what Jerome has testified in relation to a Nazarene or 
Syrian gospel, as being identical with the Gospel of Matthew, 
as found in our reference to McClintock and Strong's Cyclopse- - 
dia of Ecclesiastical Literature, there is little doubt that about 
350 A. D., as the spirit of Paulus states, the Catholic priesthood 
sought to win over the Armenian worshippers of the Hindoo 
Christos, by canonizing and adopting the Buddhistic- Armenian 
gospel of Mathieuo. Should the copy of the Armenian gospel 



PAULUS. 229 

of Mathieuo be found of which the spirit of Paulus speaks, it 
will be hardly worth while for the Christian priesthood to 
continue to insist that the first gospel, or the original one, has 
any claim to be regarded as a sacred or divine book, and with 
its downfall, the other gospels, and the epistles will have to 
share its fate. Bold, fearless and independent as was Paulus, 
the acknowledged leader of German Rationalism, and much 
as he wrote throwing doubt upon the authenticity of the New 
Testament ; he never made known his weightiest reason for 
impeaching the sanctity of that compilation of ecclesiastical 
plagiarism and deception. As a spirit he comes back and dis- 
closes that reason in the clearest and most satisfactory manner. 
From a learned doctor of this city, we have learned the fact 
that Paulus was opposed by his family and relatives without 
exception, which accounts for his suppression of his transla- 
tion of the very ancient Armenian gospel of Mathieuo, 

The spirit's reference to a Latin or Greek translation of the 
Armenian Gospel of Mathieuo by Joannes, for Faust or Faustus, 
and his incarceration, and the confiscation of his book, can have 
reference only to the following fact as mentioned in the 
American Cyclopaedia, article "Faust." 

"At the sacking of Mentz, in 1462, by one of the two rival 
archbishops, Adolph, of Nassau, Faust's workmen were scat- 
tered, and the printing process, which had been kept as a 
secret in Mentz, was divulged by them in other countries. A 
short time afterwards, however, Faust was enabled to resume 
his operations." 

Be that as it may, there is good reason to question the truth 
of the spirit's statement that he saw a copy of Faust's published 
translation of the Armenian gospel of Mathieuo — confirmed as 
fully as his communication is by general historical facts in all 
other essential respects. 



230- ANTIQUITY UNVEILED. 



SIGEBE^T H^VE^CRJWP. 



"Good morning, sir :— Let us not darken counsel with 
many words. It is this sentence that has caused the present 
chaos of beliefs. All truth is simple, and possesses the beauty 
of symmetry, whilst lying words need good memories to sub- 
stantiate them. No man that ever lived, or perhaps who will 
live after me, devoted more of his time to the close analysis of 
the Greek and Latin classics than myself. But after all the 
study of the manners and customs of the East, I find that there 
is nothing in Christianity but what existed before that word 
was even introduced ; and my authorities can be found in any 
library without proceeding to the trouble of looking for more 
proof upon the real identity of such a mad creation of mortal 
man* as Jesus Christ. I knew it when here. I was false to my 
trust. Why ? On one hand stood honor and preferment ; on 
the other hand stood disgrace and despair. The further I went 
into the investigation of the claims of Christianity, the more I 
became convinced that it was a damnable imposition. First 
from the writings, as translated, of a follower of Apollonius of 
Tyana, called Damis, and which was extended at the Court of 
Tiberius Csesar, and was there written by one who has no his- 
torical name, called Allosius. This man had it direct from 
Damis himself ; and this was in the possession of the Societe 
Biographique, and it was submitted to me at Leyden by the 
French Embassador. I examined it and returned it to them 
marked in German with this sentence that "No stronger proof 
could be had that Jesus Christ was Apollonius of Tyana, and 
also St. Paul and St. John, than is set forth in this manuscript," 
and I never saw it afterwards nor any one else ; but it was 
submitted to me simply because I was the only one at that 
time, that held the key to the writings there expressed or set 
forth. [Was that writing the manuscript of Apollonius ?] It 
was the writing of his disciple Damis. Now, I have no doubt 
but that this manuscript exists, for I think that the one that 
was entrusted with it was of such an ambitious character that 
he held it and left it to his heirs. [Do you remember who that 
was ?] I do not know whether you will find his name extant 
or not, but he was known as Pierre Durand, he kept it to extort 
money from the Christians or Catholic clergy. [What position 
did he hold at that time?] At that time he was Secretary in 
the diplomatic corps ; and he was a messenger. He was a good 



HAVERCAMP. 231 

scholar himself, and understood the points that I had made 
there, and it was necessary to buy his silence. All those anno- 
tations of mine upon the characters in the Hebrew Bible, (the 
Old Testament) were munificently paid for by parties interested 
in the propagation of Christianity. That is they bought me, 
to make them clear as possible, in order that they might be a 
standing reference to future generations. All these notes and 
comments have been a burden on my shoulders as a spirit ; 
and I wish to add that I have something further to say, but 1 
cannot get the proof, and I want to furnish you with the abso- 
lute proof. On some future occasion I think I can give you 
direct information that will tend to make all priests, both 
Catholic and Protestant think, to use an old-fashioned term, 
that "A hornet's nest has broken loose." But you see, in the 
first place, I have to feel my ground through this medium. 
That is, to be able to force my ideas in such a clear and lucid 
manner, that they can never be disputed hereafter. This is 
only an experiment for me, for what I shall do hereafter at a 
fitting opportunity. You may sign me Sigebert Havercamp, 
Professor of Rhetoric in Ley den University. Died in 1742." 

Refer to Biographie Generale, for account of Havercamp. 

From the above account of Havercamp, it may be seen that 
he was a very learned man, in all that appertained to antiqua- 
rian literature or numismatics. He was, therefore, the person 
of all others who would have been likely to have been sought 
to explain the nature of the manuscript of which he speaks. It 
is this truly learned man's spirit that tells us, through the 
organism of a medium, who never heard of him, that his study 
of Oriental manners and customs, convinced him, when on 
earth, that there was nothing whatever original about Christ- 
ianity, so-called ; and that everything relating to it existed 
before the word Christianity was known. Yet such was the 
tyranny exercised over even the most learned men of his time, 
by those interested in propagating that superstitious delusion, 
that Havercamp did not dare to divulge the truth in relation to 
it, as he knew it to be. What but a curse has the Christian 
religion been to humanity ? Rightly does the spirit of Haver- 
camp characterize it as a " damnable imposition." But the 
great disclosure made by this spirit, is the fact that as late as 
the eighteenth century, a translation (we presume in Latin,) of 
the writings of Damis, the beloved disciple of ApoJlonius of 
Tyana, made by one Allosius, at the Court of Tiberius Csesar, 
was still in existence. The spirit tells us that Allosius, the 



232 ANTIQUITY UNVEILED. 

translator, had the original manuscript directly from the hands 
of Damis himself. This translated work, it seems came into 
the Societe Biographique, of France, and was submitted to 
Havercamp for examination, as the person best calculated to 
determine its character and value. The spirit tells us that after 
examining it, he returned it to the French embassy with this 
sentence written upon it : "No stronger proof could be had 
that Jesus Christ was Apollonius of Tyana, and also St. Paul 
and St. John, than is set forth in this manuscript." 



Cfm$I*ES t>H BI^OSSES. 



n 



Good day sir : — I was the first president of the parlia- 
ment of Burgundy, about from 1760 to 1770 ; but it is not of 
that I wish to speak. It is in relation to my literary labors, 
rather, that I would speak. I wrote a work called The Wor- 
ship of the Fetich Gods^ the principal object of which was to 
show the belief of the African tribes in spirits. Instead of in- 
dividualizing them, they generalized them, such as the spirits 
of the air, of fire, of water, of lightning, storms, earthquakes, 
etc. , all of which they believe are evil spirits trying to ruin 
them through their destructive agencies ; the power of which 
they so well knew. But it is not of this book particularly that 
I desire especially to hold forth at this time. No man, except- 
ing myself, ever undertook to collect the writings of Sallust. 
I collected almost seven hundred detached fragments written 
by him, and tried to put them in place, in order to supply the 
missing parts. In pursuing this work and examining the history 
of his times, the first thing that struck my attention was the 
manifest sameness of all religions. That is, I discovered that 
Christianity was a mixture of the preceding religions, and that 
it ushered into the world nothing that was new, or nothing 
but what pagan martyrs had died scores of times for main- 
taining, before there was ever a Christian martyr. And a most 
singular feature of those writings was the simple changes that 
had been made in names. First there was a Brahm, then the 
Judean Abraham, then the Egyptian Ibraham ; all of these 
seemed to be the hero of the same tale. Then, in referring to 
the writings of the prehistoric Sanchoniathon, I found that 



CHARLES DE BROSSES. 233 

this same Brahm flourished as a god among the Phoenicians. 
Then we find, with a little alteration of idiom, the Grecian 
Bacchus, who was undoubtedly the same. And the striking 
analogy to the same original, of several other deities, can be 
traced by any patient student. If he proceeds further, those 
writings of Sallust will show him that the Christian religion 
was first put into its present shape by the librarian of Ptolemy 
Philadelphus ; I fail to recall his name. [The spirit cloubtless 
referred to Demetrius of Phalerus, the learned friend and 
librarian of the two first Ptolemies, who died after 283 B. C] 
And that work was utilized by Apollonius of Tyana first, and 
Ammonius Saccas afterward. Ptolemy Philadelphus being a 
great scholar for his time, offered rich rewards for all kinds of 
manuscripts, or papyrus rolls ; and learned men from all 
nations, impelled by their desire for the reward, came to Alex- 
andria ; and these, comparing their various religious books, 
found that but one religion ran through them all ; a leading 
point of similarity being some doctrine regarding a trinity. 
This struck Ptolemy as strange, and he inscribed over the 
doorway of a temple this sentence : "Experience is the god of 
all morality." If he had used the word guide instead of god, 
it would have been better still. But I never finished my work 
on Sallust, on account of disease ; and after my death, in 1777, 
the Catholics were very careful to appropriate all my writings ; 
and to keep them from the public, resorted to the mean subter- 
fuge of pretending that they were destroyed in the French 
Revolution. Charles de Brosses." 

In the Biographic Universelle will be found the only account 
we can find of historical facts bearing upon this communica- 
tion, there being no English reference to Charles de Brosses 
which contains any of the particulars referred to in the spirit's 
statement. But one reasonable conclusion can be reached ; 
and that is, that the spirit of Charles de Brosses, and no other 
spirit intelligence influenced that communication. In relation 
to the spirit's statement as to the nature of his treatise on 
fetich worship, how fully it is borne out by the historical 
account of it. The reader may see the nature of his researches 
and their extent, and can form some judgment of his qualifi- 
cation to know whereof he speaks as a spirit. The fact that the 
writings of Sallust were so mutilated and scattered, shows that 
those who were engaged in that vandalism had some special 
reason for that destruction. The wonder is, that the destruc- 
tion had not been total instead of so partial and general. No 
doubt the Christian clergy, into the hands of whom the learn- 



234 ANTIQUITY UNVEILED. 

ing of the whole ancient world came, on the decadence and 
final suppression of anti-Christian learning, saw in those 
writings of Sallust just what de Brosses discovered there, the 
fact plainly disclosed, that their boasted Christian religion was 
but ancient paganism in a modernized dress, and that it had 
been put in shape by Demetrius, the Alexandrian librarian of 
Ptolemy Philadelphus, more than 283 years before the so- 
called birth of Jesus Christ. In relation to Sallust, Johnson's 
Universal Encyclopaedia says : 

"Caius Sallustius Crispus, born in 86 B. C, at Amiternum, 
in the country of the Sabines, of a wealthy plebeian family ; 
was elected tribunis plebis in 52 ; expelled from the Boman 
senate by the censors on account of the dissipated and scan- 
dalous life he led ; reinstated in the senatorial dignity in 47 by 
being elected praetor, probably by the aid of Caesar, to whose 
party he belonged, and whom he accompanied to Africa in 
46 ; jvas appointed proconsul of Numidia, and returned to 
Rome loaded with riches ; formed the magnificent Horti Sal- 
lustani (garden of Sallust) on the Quirinalis, and lived in lux- 
urious retirement, devoting himself to the study of history. 
Died at Rome 34 B. C. Of his Historiarum Libri Quinque 
only fragments are extant, but his Bellum Catilinarium and 
Bellum Jujurthinum have been preserved, and are much 
appreciated." 

It will be seen, therefore, that if that history, by Sallust, in 
five books, contained the record of facts, made before the 
alleged birth of Jesus Christ, that showed that the religion now 
taught in his name was substantially compiled and arranged 
nearly three hundred years before that time ; that its destruc- 
tion as a history was a necessity to the Christian clergy who 
were teaching the Christian religion as original and new, as 
well as divine. 



THOMASIUS. 235 



CH^ISTIAfl THO^flSlUS. 

Jurist and Pietistic Philosopher.— Lecturer at 
Liepsic and Halle. 



Good day, mynheer :— I have had my name announced, in 
order to save time, which is precious to us spirits while con- 
trolling. We want to say all that we possibly can, bearing upon 
the subject we intend to communicate about, without exhaust- 
ing our forces in giving names. After a thorough study of the 
Latin and Greek classics, I determined that the German people 
should have the benefit of reading these in their own language, 
and I was the first that really brought this about. But I was 
struck with a copy of Luther's revision, or a copy from the 
Latin which I read. Now, Martin Luther was a great priest 
and philosopher and none knew better than he, in spite of his 
exhortations to the contrary, that Jesus Christ was a myth, and 
that Apollonius of Tyana, was the saviour of the Christian New 
Testament ; but as the century was dark in which he lived, he 
shaped a reform as best he could, under the circumstances. For 
if he had acknowledged the truth, he would have been in- 
stantly sacrificed to popular fanaticism ; and at his death, he 
left papers certifying to what he really did know, in regard to 
the Christian Scriptures ; and it was these papers that made 
the various schisms after his death. But from the days of 
Eusebius this Christian myth Jesus had such a hold upon the 
popular mind that it was impossible, for fear of death, to offer 
any fact in relation to that myth ; or in rebuttal of the life, 
adventures, and character of Jesus. These reformers, seeing 
very little difference between Apollonius of Tyana and Jesus 
the myth, said it made no difference whether the myth was 
accepted or the other — it would all be rectified in the future 
spirit life ; and this has been a fatal mistake for centuries, and 
one which will require all the gigantic efforts of materialists 
of the present day to free themselves from, because they have 
been cheated, defrauded and deluded by those who ought to 
have been the true friends of mankind — namely the priests. 
But I, in my day, could not state to those who came under my 
instruction, what I really knew in regard to the astrological 
formation of all religions ; and therefore spoke, at several times, 
with the hope that it would be understood in an allegorical 
sense ; but there were few who had the patience to follow out 
what I suggested to them. As a spirit, I would say, that the 



236 ANTIQUITY UNVEILED. 

German materialistic orders of to-day, would never have met 
with the progress they have, if Jesus of Nazareth, the myth, 
had been set before the people in the real life and adventures 
of Apollonius of Tyana. They would then have had a substan- 
tial historical basis to point to, whilst to-day, they, (the Christ- 
ians) have none ; and therefore they throw themselves open to 
the opposition of materialists and the destruction of true Spirit- 
ualism. This much for myself, with the hope that it will 
do good." 

Refer to the Biographie Generale for account of Thomasius. 

The spirit speaks of Luther's revision of the Bible which was 
translated from the Latin, and testifies that in that work there 
was evidence of the fact that Jesus Christ was a myth, and 
Apollonius of Tyana the real Saviour of the Christian New 
Testament. More than this, the spirit of the learned Thomasius 
testifies that Luther left writings certifying to the same fact 
among others which caused such a conflict of religious views 
after the death of that great reformer. The spirit further tells 
us that Luther and his followers said that they saw so little 
difference between Apollonius of Tyana and Jesus the myth, 
they did not feel warranted in undertaking to destroy the 
Christian delusion which was set on foot by Eusebius, in the 
beginning of the fourth century, and was continued until the 
time of Luther, when it became so firmly rooted in the popular 
mind, that even the sturdy and fearless Luther did not dare to 
give what he knew to be the truth to the world, and satisfied 
their consciences by remitting to the spirit life the correction 
of the errors of the mortal life. This the spirit tells us was a 
mistake ; but is it not a mistake that is being repeated by those 
persons who, claiming to be Spiritualists, are just as ready now, 
as was Martin Luther and his fellow reformers in the 16th cen- 
tury, to cling to the Christian myth, against fact, reason, and 
truth? Thomasius tells us that, one hundred years after the 
time of Luther, he could not state what he knew in relation to 
the astrological formation of all religions, but was compelled to 
be content to hint at that fact, and to hope that the time would 
come when the allegorical meaning of them would be under- 
stood. But the most significant statement is where the spirit 
reminds the Christians that had they set before the people, 
Jesus of Nazareth, the myth, in the real life and adventures of 
Apollonius of Tyana, they would have silenced the prevalent 
Materialism of Germany. 



SATURNINUS. 237 



The Essenian Philosopher.— The Pupil of Ignatius 

of Antioch.— The Master of Basilides,the 

Founder of Gnosticism. 



" Peace and happiness be with you all. I lived and taught 
at Antioch from about A. D. 50 to A. D. 125. I am set down by 
moderns as a Gnostic ; and this mistake has been made pur- 
posely, in order to hide and destroy my real teachings. In 
reality I was an Essene, indoctrinated and taught by Ignatius 
of Antioch. At the time I lived and taught, the Essenes were 
the Christians, and the only Christians that existed at Antioch. 
I met and conversed and exchanged philosophies with Apollo- 
nius of Tyana and Damis his disciple. We were Communists, 
and all that you find set down as the teachings of Jesus of 
Nazareth were taught by me. They were obtained from 
Apollonius, who gave them to me in exchange for what I 
knew of the Gymnosophists, about A. D. 65. It was the revised 
statutes or mixture of Brahmism and Buddhism, as established 
at the great council of Asoka in India (the Brahmanistic and 
Buddhistic council of Nice) ' r and it took place before my time 
about two hundred and fifty years. All of my writings were 
not original, but simply a review of the doctrines of my friend, 
in spirit, Stilpo, and of, what might be termed, Platonism 
mixed with Brahmism and Buddhism, which were in reality 
the foundations of Gnosticism ; and the man who built up 
Gnosticism the year after my death, in A. D. 125 or 126, was 
Basilides the Egyptian. He was of my school, and he fell heir 
to all my writings ; and he completed or laid the foundation of 
Gnosticism out of these writings. But Gnosticism was unknown 
to me. I was an Essene, and once upon a time I visited Gallata 
and also Corinth ; and at both places I found Apollonius teach- 
ing under the name of Paulus or Paul. [Do you mean that he 
was there teaching at the time you were there teaching ?] I 
did not teach, myself, but I merely went there on a visit. 
Apollonius was teaching there then, and always accompanied 
his discourses with spiritual phenomena that you often see 
amongst your modern mediums, such as magnetizing a hand- 



238 ANTIQUITY UNVEILED. 

kerchief for the cure of the sick ; and curing cases of paralysis 
by laying on of the hands ; and at the time when he. was in 
what they called the glorified state, forms used to appear like 
misty faces looking over his shoulders at the audience, similar 
to what the spirits are now trying to perform under the name 
of etherialization. This Apollonius was met at the Temple of 
Diana in Ephesus by the priests of that temple, who asked him 
to hold forth there, and he did so ; and he taught there with 
such power that the priests grew angry for fear of losing their 
power, and he had to quit Ephesus in the night-time for fear 
of being murdered, or losing his life in some way. Becoming 
dissatisfied with the slow progress of my teachings, and all 
Syria being in an uproar over the approaching War of the Jews, 
and many of my people being Jews, some of them left my 
society. Some returned to it honored. I found through them 
that the Jewish Rabbi Gamaliel had introduced the philoso- 
phies, both of myself and of Apollonius at Jerusalem ; and that 
he l^ad attributed them to the Jewish prophet Haggai, and he 
called it by a name similar to his, Hagiographa, which meant 
the sayings and doings of this Jewish prophet ; as if he had 
said, that they were given through him as a medium by the 
spirit of Apollonius. He did this in order to give the credit of 
this philosophy to the Jews ; but the real truth in relation to 
all these writings, and all the story of Jesus of Nazareth, as 
now handed down to moderns, is the mixed systems of the 
Brahmanic, the Buddhistic, the Jewish, the Essenian, and the 
Gnostic teachings. And these various systems all taught that 
every four hundred years a philosopher arises who combines the 
highest agglomeration of intellligence of his day and generation 
— that is, his brain becomes more susceptible to spiritual things, 
and therefore he becomes a keener analyzer of them. [Then 
Buddha following Hermes, Zoroaster following Buddha, Plato 
following Zoroaster, and Apollonius following Plato, were such 
instances as you refer to, which were recognized as starting 
new eras of religious thought and speculation?] Certainly, that 
is putting it plainer than I could do ; and it is strange to say, 
that of all the people living at that time, and down to the time 
of Eusebius and the final overthrow of these ancient religions 
by Christianity, that all the most valuable manuscripts bearing 
upon the ancient gods, heroes and philosophers, have to be 
looked for amongst those of the Greek Church and not the 
Roman. That is, that in Armenia and Russia you will be more 
likely to find the remains of those manuscripts than you will 
among the Catholics. The Catholics have a few, but very few 
of them. Pope after Pope destroyed them in their religious 
fanaticism ; and what the Catholics do hold of them, are held 



SATURNINUS. 239 

by obscure individuals, and are very hard to find. I left a 
document translated from the Syriac-Cappadocian tongue that 
I translated verbally as it was given to me by Apoilonius, at 
the time of my meeting with him at Antioch. [Translated into 
what language ?] A mixture of Hebrew and Armenian was 
the language used at Antioch in those days. [You say you 
translated it from the Syriac-Cappadocian language ?] I took 
it down as it fell from his lips, in that tongue. He, Apoilonius, 
through his superior spiritual insight, held direct communica- 
tion in my presence with the spirit of Gautama Buddha. [Do 
1 understand you rightly ? You were present when Apoilonius 
was controlled by the spirit of Gautama Buddha ?] Yes. [Please 
state what the nature of the communication was?] This 
Gautama went on to say, through his instrument, that all that 
he received was given through the spirit or the overshadowing 
of the spirit of Krishna ; that this Krishna said he received it 
from Zoroaster the elder ; and Zoroaster the elder said that he 
received his notions of Ormuzd, the light, and Ahriman, the 
devil or evil, from a spirit who had lived, and was a king in 
Messopotamia, two thousand years before his time, but that all 
their followers had corrupted their sayings, and claimed that 
they received them from God himself. And, so there was a 
connection in the control of this Gautama Buddha with ancient 
spirits occupying 16,500 years. [Running back through all that 
period?] Yes. [Buddha said this?] Yes. Through Apoilo- 
nius ; and these systems or spirit teachings were all cases of 
originating religions in isolated civilizations — that is at the time 
of their being taught, they had reached their height of grand- 
eur, and then came on their decay, and their writings were 
stolen by barbarians. And thus the one history of affairs run 
through ail the ancient nations. And now I must bear witness 
to the principal point of my coming here. I knew of no Jesus 
who lived at that time and was killed, with the exception of 
one who was run through with Roman javelins for being a 
bandit : and I am certain that he knew nothing of philosophy. 
There were other men named Jesus, but they were not killed. 
[You lived during the time when it was said Jesus of Nazareth 
taught, which was about from 32 A. D. to 36 or 37?] I lived 
shortly after that. I commenced teaching at the age of twenty- 
one. I lived until A. D. 125. I met but once only, and that 
was at Alexandria, the great Jewish historian Josephus. He 
mentioned to me in the course of our conversation, which was 
altogether about spiritual things, he having been initiated with 
the Essenes, nothing about Jesus of Nazareth. He said he had 
learned that Gamaliel had appropriated my philosophy and 
teachings, but that he was too proud a Jew to attribute them to 



240 ANTIQUITY UNVEILED. 

a philosopher then living, and so he plagiarized my philosophy 
in the name of Haggai. He said he did not think that it was 
doing me justice. I said I cared little how the truth survived, 
so it only did survive the then turbulent times. The apostles 
of this Jesus I never met. If they had existed at all, I certainly 
should have met them. But this Damis, the disciple of Apol- 
lonius, had seventy fellow disciples then scattered through 
Greece, Syria, Armenia and the Roman provinces, teaching 
the life, sayings and doings of Gautama Buddha, as explained 
by Apollonius of Tyana ; and the analogy between the teach- 
ings of Jesus ai\d Buddha can be found to be very plain by 
reading even the modern Buddhist book called the "Path of 
Virtue," but which has been so tampered with by Christians, 
that they have destroyed a great deal of its real purport, as it 
comes to you to-day. But if you were in India, and would 
obtain from a Buddhist, the real "Path of Virtue," and have it 
translated by men who are not afraid to translate it, you would 
find # that the morality of Jesus is the morality of Buddha. And 
I have one word more to say. It is a reflection upon a man 
now living, in whom the greatest trust is placed as to what he 
says ; and whose translations you can challenge with perfect 
impunity, and that man is Max Muller. He is too much iden- 
tified with the Christianity of to-day, to give the ancient 
religions a fair chance of being understood. Yours for the 
truth, Saturninus. [Let me say to you, before you leave, that 
by that communication, you have placed this world under an 
obligation greater than any returning spirit ever placed it 
under, in the past.] I hope you will- succeed in ridding the 
world of my earthly teachings, and the erroneous teachings of 
others. Still out of the rough conditions of the present, will 
come the smooth conditions of the future." 

Refer to the Biographie Universelle, also to McClintock and 
Strong's Ecclesiastical Cyclopaedia for account of Saturninus. 

Never did spirit or mortal enunciate a more certain and im- 
portant truth than did Saturninus, when he said : " The real 
truth in relation to all these writings (the Christian Scriptures) 
and all the story of Jesus of Nazareth, as now handed down to 
moderns, is the mixed systems of Brahmanic, Buddhistic, Jew- 
ish, Essenian and Gnostic teachings." This fact has been 
rendered plain by the hundreds of spirit communications that 
we have published, all bearing upon this point, and by the vast 
array of collateral confirmative facts which we have adduced 
in support of their authenticity and truthfulness. We feel that 
we may safely claim that such an array of evidence was never 



SATURNINUS. 241 

presented to settle any point of human inquiry, that was more 
conclusive and unanswerable. 

Another interesting point of the testimony of Saturninus is 
the fact that it was taught as a common doctrine of all the 
ancient religions, that every four hundred years a philosopher 
arises who combines in himself the highest agglomeration of 
the intelligences of his day and generation. This rule seems 
to have been sadly disproved after the establishment of the 
Christian religion, which seems to have been established for 
the sole purpose of preventing all further human progress. For 
want of time and space, we cannot dwell upon what the spirit 
of Saturninus says about the Christian destruction, mutilation 
and concealment of ancient manuscripts bearing upon all these 
important points. Nor is it necessary we should ; for every 
one who has sought for the truth as it was in ancient times, 
must have been made painfully aware of that Christian van- 
dalism. We must hasten on. But how can we over-estimate 
the value of the spirit's statement, when he says: "I left a 
document translated from the Syriac-Cappadocian tongue, that 
I translated verbally as it was given me by Apollonius, at the 
time of my meeting with him at Antioch." What would not 
that translation of the writings of Apollonius be worth to the 
cause of truth, could it be had to-day ? To have the assurance 
of the spirit that it onae existed and has been destroyed or 
concealed, is enough to show that it was too important to the 
perpetuation of falsehood to be allowed to be preserved. 



242 ANTIQUITY UNVEILED. 



^OfiE^T BEIiLiA^VTHNlE. 

Roman Catholic Cardinal Archbishop. 



" My salutation to you, my friend, to-night shall be: Death 
is the great avenue to truth. During my mortal life no one did 
more to maintain the power of the popes in temporal affairs 
than myself ; and I was a most ardent Catholic. I will here 
state that if you can hold out here to-night, a veritable Catholic 
pontiff will follow me, who lived in the Sixth century, 
while I lived in the Sixteenth century. He will give 
you some peculiar views and light that I cannot give; 
and he will come here because I have prepared the way for 
him ; for the stronger the materiality of a spirit is, the better 
able it is to demonstrate itself to mortals. The less material it 
is, the less it can do so, unless supported by spirits of a more 
material nature. [Here the spirit pointed to a remarkable oil 
painting, hanging in the room, on which was the following 
writing: "The Nazarene, painted by Raphael. Medium, 
N. B. Starr." Representing Apollonius of Tyana.] That 
is the Christian's Saviour. You ought to have a hundred 
thousand photographic copies of that picture made, to show 
the people who the real Jesus was. I wrote against the en- 
croachments of the temporal power upon the rights of the 
popes, by reason of which I lost my power and became what 
you may term an exile. After two hundred years in spirit life, 
I can use a part of the Mohammedan creed, and say : There is 
no God and no one is his prophet. By that I mean, that all 
mortal flesh may, at times, be imbued by the spirits ; but that 
no particular spirit, when weighed in what may be termed the 
philosopher's scales — that is, the scales of reason — has any 
advantage at the final reckoning, over other spirits. Whatever 
your condition in mortal life may be, it is only a question of 
changing conditions and environments, and you become a 
different person. While on the mortal plane you may be able 
to command success, but change to the spirit state, and you 
will have to lean upon some other spirit for success. I intended, 
when I came here, simply to say, that through reading a Latin 
work, written by a monk, (who will speak here, if he has a 
chance), I knew that Christianity, in the first, second and third 
centuries, rested solely upon the doctrines of Apollonius of 
Tyana and Basilides the Gnostic, intermingled with Platonism. 



ROBERT BELLARMINE. 243 

But, as well might the solid rock, standing upon the shore of 
the ocean, attempt to keep the mighty waves from beating 
against its breast, as for a mortal to have attempted to tell the 
truth about Christianity in the sixteenth century. This I say 
here to-night, and I say it under compulsion. [Here the spirit 
made the medium rise from his chair and in seeming agony of 
conscious wrong-doing asked.] Under the compulsion of whom? 
Under that of no single spirit, but by the disappointed hopes 
of millions, who believed and trusted in Christianity. It is by 
them I am compelled to come here to-night." 

Refer to McClintock and Strong's Cyclopaedia for account of 
Bellarmine. 

It was the spirit of this learned and influential Roman Cath- 
olic Jesuit priest, both bishop and cardinal, that returns and 
testifies that he, as recently as the latter part of the sixteenth 
and beginning of the seventeenth centuries, knew that Christi- 
anity in the first, second, and third centuries, consisted of the 
doctrines of Apollonius of Tyana, the doctrines of Basilides the 
Gnostic, and the doctrines of Plato ; but that he did not dare, 
cardinal as he was, to make known what he knew about those 
matters, when in the mortal form. The Latin work to which 
he referred was a work written by a monk, John of Damascus, 
or John Damascenus, as he was called. In relation to the 
spirit's defence of the papal rights against the encroachments 
of the temporal power, we cite Chambers's Encyclopaedia : 

" In his work, 'De Potestate Pontificis in Temporalibus,' (On 
the Pope's Power in Secular Matters), he introduced the doc- 
trine that the pope must be held as supreme over all kings. On 
this account the book was held as treasonable in Paris, Venice 
and Mentz." 

It is to this condemnation of his teachings that he refers, 
when he speaks of having become, as it were, an exile. It 
would seem that the main purpose of the coming of this spirit 
was to prepare the way for the coerced communication of Pope 
Hormisdas, who will follow. Surely the battle for truth has 
been won, when such learned spirits as Robert Bellarmine are 
compelled to return, to thus bear testimony for truth, and 
against error. 



1 



244 ANTIQUITY UNVEILED. 



A Roman Catholic Pontiff. 



" Well, as Lord Bacon says I must come here, I suppose I 
must ; but may the devil take you all. [This was said after a 
terrible resistance on the part of the spirit, and after much 
persuasion on our part.] If you had held power for thirteen 
hundred years, you would not feel like laying it down here to- 
night. If what I labored for and consummated, had been 
followed up by my successors, your infidels would not have 
dared to send your bold, daring and vindictive spirits over 
here to fight us. I united the Greek and Roman Churches 
after j^hey had once separated. And I lay all the folly of these 
infidels to the fools who afterwards broke that union. Curse 
the truth ! Damn the truth ! I would lie to you, but I cannot. 
I am forced to tell the truth by two spirits who stand watch 
here — Apollonius of Tyana and Lord Bacon. I knew that Euse- 
bius was a forger upon the writings of Apollonius of Tyana. I 
know that Eusebius was a scoundrel. I know I was a scoundrel 
myself. Oh, spirit psychology ! how great is thy power ! I was 
one who helped to destroy Marcion's Epistles, known in my 
day as the Pauline Epistles, which were nothing more than 
copies of the writings of Apollonius of Tyana, under that 
name. They were entitled, to the Galatians, Thessalonians, 
Corinthians and also Revelations. The Epistle to the Romans 
was considered spurious by me. In my day Jesus Christ was 
worshipped in the form of a Lamb ; and shortly after my time 
this symbol was altered by Constantius Pogonatus to the Cross, 
to conceal his astro-theological origin. Romanism is'Paganism 
changed into Christianity. I knew this, and I helped to des- 
troy many copies of the writings of Apollonius, and of his dis- 
ciple Damis, and also of the writings of Basilides the Gnostic. 
And I destroyed them for the worst of all reasons, namely, to 
secure power! I have told all I know. [Here the spirit made 
a great effort to break from the control, but he was forced to 
proceed.] I knew at Rome, in my day, one Quintus Curtius, 
whose ancestors had known and conversed with Apollonius of 
Tyana when the latter was living, and therefore had positive 
evidence that Apollonius not only lived, but that he wrote the 
Christian Gospels ; just as you have positive evidence that your 
George Washington lived. [The spirit here begged to be re- 



HORMISDAS. 245 

leased, and his request was granted. Before leaving the con- 
trol, however, he asked :] Was either of you ever compelled to 
tell the truth while assembled thousands looked upon your 
disgrace?" 

We did what we could to make this spirit feel that he had 
done a righteous act in disclosing what he had done, and as- 
sured him that it would redound to his own good as well as the 
good of humanity. We asked his leave to take his hand, which 
he granted ; and with our hands clasped, we again appealed 
to his better nature, and at last succeeded in bending his iron 
will. With great emotion he said : " I came cursing you, and 
cursing truth. I leave, blessing you for your patience and fra- 
ternal assurances." 

Refer to Biographie Universelle for account of Hormisdas. 

The spirit of this ambitious and politic pope was most re- 
luctantly forced by the psychological power of liberal and 
advanced spirits, to come back and testify to his mortal knowl- 
edge of the spuriousness of the Christian Scriptures ; and his 
obstinate reluctance, after 1300 years in spirit-life, to confess 
that fact. So completely had his love of power possessed him, 
that notwithstanding that long probation in spirit-life he was 
as ready to conceal his soul-corroding secret, as when in mortal 
form he wielded the power of the Church of Rome. The spirit 
speaks wisely when he says, the division of the Christian 
Churches of the East and West, after he had united them, 
had hastened the downfall of the Catholic power in spirit- 
life ; and reduced it to such a state of abject helplessness, that 
the spirit of one of its proudest and shrewdest pontiffs was 
brought a helpless captive to the confessional, there reluctantly 
to be forced to confess his ecclesiastical offences. Had the 
union of the Greek and Roman Churches been preserved, 
there is no knowing how long the advent of Modern Spiritual- 
ism would have been delayed, and the reign of Christian 
superstition and bigotry have been maintained. 

Hormisdas tells us that he knew Eusebius was a forger and a 
scoundrel, and admits that he himself was as dishonest as was 
Eusebius. He states the fact that the Epistles of Marcion were 
in existence when he lived A. D. 525, and that he knew them 
to be copies of the writings of Apollonius of Tyana, Basilides 
and Plato, and that he helped to destroy those writings. He 
tells us that Jesus Christ was worshipped in his day, as a 



246 ANTIQUITY UNVEILED. 

Lamb, and to conceal the astro-theological significance of that 
Zodiacal symbol, the crucifix, or crucified man was submitted 
in the reign of Constantius Pogonatus — all of which is certainly, 
historically true. No crucified man was thought of by Christ- 
ian priests and prelates until the latter part of the seventh 
century, when the Sixth Council of Constantinople substituted 
the crucified or crossified equinoctial Lamb, by a crucified 
man to symbolize the Christian worship. This substitution took 
place A. D. 680, fifty-seven years after the death of Pope 
Hormisdas. 

Another undoubtedly true confession of Hormisdas is, that 
he helped to destroy many copies of the writings of Apollo- 
nius, of Damis the disciple of Apollonius, and of Basilides the 
great Alexandrian Gnostic. It therefore seems highly proba- 
ble that as late as A. D. 525, there were still many copies of the 
writings of those true and real Fathers of Christianity ; those 
pagans, as the Christian Clergy of later times have been 
pleased to call them. 



RPPlRJi. 

A Roman Historian. 



11 To search for the truth persistently will always, in the end, 
bring success. That will be the prologue to my communica- 
tion here to-day. In my mortal life I acted as a collector and 
manager of internal revenues, under Trajan Hadrian and An- 
toninus Pius, at Alexandria. During that time I conversed with 
all classes of people from all the Roman provinces and all the 
countries that the Romans had conquered and held ; and I 
found that the religion that was the most in antagonism with 
the religion of the Roman priesthood, went under the name of 
Essenianism. This religion was formulated by Ignatius of 
Antioch, Apollonius of Tyana and Basilides, the Alexandrian 
Gnostic. This religion interfered only with the interests of the 
priests. As far as the emperors, Trajan, Hadrian, and Antoni- 
nus Pius were concerned, they cared little or nothing for either 
religion. They leaned toward the philosophy of Plato. In 



APPIAN. 247 

fact they were followers of Platonism, and cared very little for 
the priests who adhered to the pagan gods, Jupiter, Mars, etc. 
But in my time I never heard the name Christian mentioned. 
It is true there were followers of the Hindoo Christos at Alex- 
andria at that time. [Why was the Hindoo god called Christos 
and not Krishna?] The religion I mention was a mingling of 
the doctrines of the Hindoo Gymnosophists, with the teach- 
ings and doctrines of one Apollonius (not Apollonius of Tyana). 
He was of Alexandria and the Greek modification of the name 
Krishna, made it Christos. During my life I wrote twenty- 
four books upon Roman history, about half of which are now 
extant, covering the time from the earliest history of Rome to 
the days of Augustus ; and T added thereto by way of suffixes 
the annals of events in each country, from Augustus to the 
close of Antoninus Pius's reign. And because these latter 
writings embraced the time during which it is claimed Jesus 
Christ lived, and the Christian church was founded, and 
because I found no occasion whatever to make mention of 
either of them, these writings were destroyed by Christians in 
the days of Constantine the Great. All those destroyed writ- 
ings can again be produced, provided I can find a medium whose 
hand I can control to write. Through such a medium I could 
reproduce these writings, and I intend to do it. I am seeking 
for such an opportunity. I also want to say, that in those 
days there were many persecutions of the followers of differ- 
ent sects and isms, and those who suffered the most were the 
Essenes. They had brought the modified doctrines of the 
Hindoo Gymnosophists to Alexandria and Rome, and they 
were persecuted for the reason that their teachings disturbed 
the even tenor of the pagan priesthood by their conversions. 
When they abstained from the propagation of their doctrines 
they were not persecuted under the reigns of the three em- 
perors under whom I officiated. I met with a man whose name 
I cannot now recall, who wrote a biography of Apollonius of 
Tyana, but who was not Damis his disciple ; he showed me 
some of his manuscript, and we conversed upon this subject. 
[The spirit most probably referred to Moeragenes who wrote a 
Biography of Apollonius.] He said, at that time, that at 
Rome he would show me that what he said was the truth ; and 
this he did through a Dacian slave, who became controlled in 
my presence, when I saw this Apollonius of Tyana, and con- 
versed with him as a spirit. I never disputed any of these 
things, but I was more of a stoic philosopher, than anything 
else. [How late did you live on the earth ?] I lived until about 
161 A. D., and during my life managed the affairs mentioned 
for the three emperors I have spoken of. There were four sects 



248 . ANTIQUITY UNVEILED. 

of the Essenians. One of them sprung from Ignatius of An- 
tioch, who at times called themselves Ignatians. These dif- 
fered from the other sect chiefly in relation to the communistic 
life, where all things were possessed in common ; but Apollo- 
nius was the man who created the greatest ferment in matters 
of religion in those days. [You have mentioned four sects of 
the Essenians. Who were the others ?] They were the Jewish 
Essenes and the Gymnosophists proper, who became the Gnos- 
tics of later times. It is hard to express all you have to say in 
so short a time. Essenianism took the shape of Gnosticism 
about A. D. 200, forty years after my time, and was fully es- 
tablished by Ammonius Saccas. He was the real father of what 
you now call Christianity — that is, he placed it in the shape, 
or very nearly so, that it now occupies. I might finish this 
communication by saying that these books of mine — I mean 
my historical books — were written without any prejudice in 
regard to any religion then existing. I simply noted down 
impartially such events as were authentically attested, or ob- 
served by me ; and for that reason what I wrote has not been 
allowed to come down to you, and to bring to you the real light 
and truth in regard to Christianity. I thank you for this hearing. 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Appian. 

The spirit tells us that he was informed of the nature of the 
life and labors of Apollonius of Tyana, by Moeragenes, or 
some other writer of his biography, who proved the fact that 
Apollonius was a Spiritualist, by having him to .materialize 
before him as a spirit, through the mediumship of a Dacian 
slave at Rome. Appian did not tell us whether he published 
that fact in any of his writings ; but if he did, it sealed the 
fate of the book in which it appeared. 

Now, it is certain that Essenianism was the Greco-Syrian 
outgrowth of the Gymnosophism of India ; it is certain that 
it was modified by Ignatius of Antioch, Apollonius of Tyana, 
Saturninus and Basilides, until it took the form of Gnosticism 
at Alexandria ; it is certain that Gnosticism was modified by 
Potamon, Ammonius the Peripatetic, and Ammonius Saccas, 
until it became merged in the purely spiritual teachings of 
Neo-Platonism ; and as such, for more than three centuries, 
it is certain that it maintained a desperate struggle through 
Plotlnus, Porphyry and their disciples, against the mercenary 
and selfish materialistic Christians, so-called. The latter, by 
the help of one of the most cruel and criminal rulers that ever 



APPIAN. 249 

wielded the Roman sceptre, Constantine, at last gained the 
ascendency, and the spiritual religion of the Neo-Platonists, 
was swallowed up by the Christian anaconda, which from, that 
time, jpretended to be identical with its swallowed victim. 
Such was the inception of that mighty ecclesiastical reptile, 
the Christian Church, that has so long and cruelly coiled 
around the suffering souls and bodies of earth's children, 
through so many generations. 

We close by noticing one other point of this very important 
spirit testimony. We allude to the mention of the fact that 
the Gymnosophist religion in relation to the Krishna of India, 
was modified by Apollonius of Alexandria, and thus the Hindoo 
Krishna became the Greek Christos. It is interesting to know 
who this Apollonius was. We take the following concerning 
him from Smith's Dictionary of Biography : 

11 Apollonius, surnamed D3"seolos, that is, the ill tempered, 
was the son of Mnesitheus and Ariadne, and was born at 
Alexandria, where he flourished in the reigns of Hadrian and 
Antoninus Pius. He was one of the most renowned grammar- 
ians of his time, partly on account of his numerous and ex- 
cellent works, and partly on account of his son, Aelius Hero- 
dian,- who had been educated by him, and was as great a 
grammarian as himself. Apollonius is said to have been so 
poor, that he was obliged to write on shells, as he had no 
means of procuring the ordinary writing materials; and this 
poverty created that state of mind to which he owed the sur- 
name of Dyscolos. He lived and was buried in that part of 
Alexandria which was called Bruchium. But unless he is 
confounded with Apollonius of Chalcis, he also spent some 
time at Rome, where he attracted the attention of the emperor 
Marcus Antoninus!" 

This Apollonius of Alexandria was not only a contemporary 
of Appian but his fellow townsman and author. The spirit 
therefore speaks of what he knows personally when he states 
that this Apollonius treated of the religion of the Gymno- 
sophists and modified them to suit his Greek views. Such inci- 
dents as these serve to confirm the authenticity of this and 
other communications from ancient spirits in the most remark- 
able and striking, if not unanswerable manner. 



250 ANTIQUITY UNVEILED. 



Saint Bonaventura. 



" I greet YOU ALL :— No Franciscan monk in the 13th cen- 
tury was more anxious than myself, to arrive at truth, but 
truth in some ages and some generations is a most dangerous 
thing to handle ; and, therefore, I was authorized by certain 
ecclesiastical powers, at that time, to search into the contents of 
ancient manuscripts. The first manuscript that I examined, 
went to prove that Jesus was simply a character based upon 
the then Paganistic and Gnostic ideas, each struggling for 
ascendency, and each trying to show something original, thatthe 
others had not. [What was that manuscript ?] It went on to 
state that, "I, Apollonius, Paulus, Paul, being in rapport with 
higher powers, (that is they controlling me) wish to state to the 
church at Thessalonica, to the Church at Rome, (or to the 
churches of other cities of the Roman Empire) that I demand 
of you to believe in Christos ; and fulfil his commands in the 
name of God, Amen." That was the way those manuscripts 
commenced. [Was that merely the beginning of the Epistle 
to the Thessalonians ?] It was not only the beginning of that 
Epistle, but of that of the Epistles to all the other churches. 
Certain persons such as Marcion and Lucian, obtaining posses- 
sion of these Epistles, turned them in another channel. The 
favorite of Hadrian, who has communicated with you before, 
was the original of all the pictures of Jesus Christ in my day ; 
that was so in the 13th century. And I, discovering all these 
things, and knowing (to use the language of my time,) that u a 
silent tongue insured a sound throat," had nothing to say in 
regard to these facts. At that time I accepted what was the 
general belief, and interpreted it in that way. [In what lan- 
guage were the manuscripts that were put in your hands?] 
They were in four different tongues. The doctrines of Apollo- 
nius, proper, were in the Syro-Cappadocian or Armenian 
tongue — that is they continued longer in the Armenian shape, 
and they are now in that shape for modern scholars to interpret. 
One of the principal depositories of those writings is to be found 
to the right of the entrance door of the Maronite Convent on 
Mount Lebanon, in Syria, and in front of the 6th apartment, 
and four feet from the bottom of the left of the niche in the 
shape of the cross. Those Maronite priests, will never allow 



JOHN FIDENZA. 251 

those manuscripts to become known, unless they are compelled 
to. I was known in my mortal life as John Fidenza, a Fran- 
ciscan monk. I was also called John Bonaventura. In leaving 
I would make the sign of the circle over your head instead of 
the cross. The circle divided from top to bottom and from side 
to side, constitutes the cross, the true meaning of the cross." 

Refer to the Biographie Universelle;also the Nouvelle Bio- 
graphie Generale. 

In these biographical references are found ample matter to 
show who St. Bonaventura was, and what was the nature of 
his literary labors. It must be manifest to those who attentively 
read those biographical references to him, that this learned 
Catholic prelate had a very clear understanding of the Oriental 
origin of the writings known as the New Testament, and the 
mystical and allegorical, if not the mythological and astro- 
theological nature of the Holy Scriptures, as they were called. 
If the communication which purports to come from the spirit 
of this sainted Christian is authentic, and the statements it 
contains are true, then it is certain that Apollonius of Tyana, 
the pagan philosopher, was the Saint Paul of the Christian 
Scriptures, and the religion he taught was that of the Hindoo 
Krishna, by the Armenians, Cappadocians and Syrians called 
Christos. That St. Bonaventura had such writings placed in 
his hands for examination, is certainly not in the least improb- 
able, for it is a well known fact, that many ancient works 
remained extant down to the time when the discovery of the 
art of printing threatened to disclose to mankind, the truth as 
to the pagan origin and nature of the Christian religion. From 
that time both Catholic and Protestant priests, exerted them- 
selves to destroy or conceal everything that would betray the 
secret on which their hold on power over the human mind 
depended. From the writings of Bonaventura, it is evident he 
understood the true nature of the Christian religion, and it is 
admitted that he sought to ameliorate the intellectual and 
moral condition of the people of his time,m most unusual phase 
of priestly desire. View the matter as we may, and the au- 
thenticity and truthfulness of the communication becomes 
more and more plain. It is hardly possible to overestimate its 
significance. 

After six hundred years, the spirit of Saint Bonaventura, 
comes back and makes a disclosure, which it w T ould have cost 
him his life to have made at the time he was on earth. We 



252 ANTIQUITY UNVEILED. 

would be recreant to a most solemn duty did we not at what- 
ever cost, give these too long crushed and hidden facts to the 
world at this time. To the spirit workers, who seem to have 
chosen us for the discharge of this duty, we must say you shall 
be heard. In relation to the valuable deposits of literary treas- 
ure among the Maronite Christians of Mt. Lebanon, we have 
every reason to know, that they are there. The time may come 
when they too will be forth coming in the interest of truth. 



AfifilUS OF VITEH60 

A Learned Dominican Friar. 



"I know not whether to salute you in a dozen different 
tongues or not. But to use a blending of Italian and English : 
Bellissimo the Truth ! the beautiful Truth. I was known in a 
priestly way as Annius of Viterbo, a Dominican Friar, in the 
latter part of A. D. 1400 or the beginning of 1500 ; and by vote 
was selected to an office which I fulfilled honestly and consci- 
entiously, and which proved my death warrant. All the man- 
uscripts contained in the Colbertine Library were submitted 
to me, to see what I could obtain from them for the support of 
the Catholic religion. Although my history is not given as 
fully as I shall now explain it. I come to do good in accord- 
ance with spirit directions and with what it is my desire to 
fulfil. But enough will be found to substantiate what I say to 
you to-day. What were those manuscripts in the Colbertine 
Library that were submitted to me for translation ? is the ques- 
tion ; and it shall be answered by me as a spirit, definitely, as 
I hope for future happiness. They were the remains of the 
Alexandrian Library, as first appropriated by Constantine the 
Great, andafterward in the sixth century, or somewhere after 
that time, by Calif>h Omar. Those manuscripts were all 
founded on the doctrines of another spirit, who, however much 
he may be disputed in the annals of history, or however much 
he may be looked upon as a myth, laid the foundation of the 
great facts which I shall state here to day. He lived before Miz- 
raim, and he started out with this pungent assertion ; that no 
life can exist without heat. Heat is the governing principle 
of existence, and it comes from that glorious light — the sun, 



ANNIUS OF VITERBO. 253 

that lighteth every man that cometh into the world. And again 
these manuscripts say: "As I find a decline of virtue in this 
world, I shall raise up an individual to reinstate it. [What was 
the name of that ancient writer ?] As set down by Zoroaster it 
was Sunni or Ormuzd. But Sunni was the god of at least three 
dynasties before the time of the elder Zoroaster, of whom I am 
now speaking ; and the spirit who will follow me to-day, 
Mizraim, who is set down in history as the founder of the 
Egyptian government, will tell how false it is. It is necessary 
that our communications shall interlock, in order to be under- 
stood. After a careful analysis of all these gods, and god- 
systems, I found that the principal point upon which they all 
centered was about 280 B. C. at the council Asoka in India — a 
Buddhistic council ; and that out of the proceedings of that 
council, Ptolemy Philadelphus, some thirty-three years later 
than that council, had them translated by his distinguished 
librarian, Demetrius of Phalerus, who was the real collector of 
the Alexandrian Library ; and that at the court of an Indo- 
Assyrian king, [Phraotes no doubt.] Apollonius of Tyana, 
blended the full and clear doctrines of the Brahmans and 
Buddhists with the books of the Platonic doctrines, both of the 
East and the West ; and in this combination of doctrines, he 
taught an ideal character, almost similar to that of the modern 
description of the Jesus of Nazareth. His (Apollonius's) teach- 
ings, however, were a combination of the systems of all reli- 
gions known to him, from the days of Mizraim, down to the 
time of Ptolemy Philadelphus, when it first took shape. Plato 
received the impressions, and taught those doctrines through 
his mediumship. [Was Mizraim his spirit control ?] I will 
explain it. You must know, that there are thousands of mil- 
lions of spirits on the other side who had been taught the 
doctrines of Brahma and Buddha, and who existed in the 
past. These spirits in mass overshadowed Plato, and produced 
in Greece a kind of reform on the Indian philosophies. Now 
all these things that I here mention I published in seventeen 
books of antiquities ; and the consequence was, I was poisoned 
by Caesar Borgia for doing so. He destroyed my life and con- 
fiscated my works because I proved too much for the place in 
which I was situated. I first took an oath that I would fulfil 
all the requirements asked of me, and as I was considered one 
of the best linguists of my time, I performed the work faith- 
fully. The result was that my life paid the forfeit. [Now let 
me understand clearly, for it is very important I should do so. 
You say the manuscripts of which you speak are in the Col- 
bertine Library, and that they demonstrate and prove the facts 
to which you have referred?] Yes. [What language w T ere 



254 ANTIQUITY UNVEILED. 

they written in ?] At the time I translated them they were in 
the Egyptian, Syrian, Samaritan, and other ancient tongues ; 
and there were some also in the Armenian and Cappadocian 
languages, copies of the older original writings of Mizraim. 
That is they purported to be so, how truly I do not know, but 
they were dated in the first Egyptian dynasty. These Egyptian 
manuscripts I translated by the aid of the key that I saw at 
the entrance of the ancient temple of Apollo at Rome. That 
inscription key was covered at one time with a thin coating of 
plaster, but had become bare in my time. The signs there 
given as relating to Osiris and Isis of the Egyptians, I found 
used in those manuscripts. And it looked as if the Egyptians 
had really built that temple for the Romans, instead of the 
Romans building it for themselves. I died through violence 
in the way I have stated in 1502 A. D." 

Refer to the Nouvelle Biographie Generale, and for works of 
Annius of Viterbo to the Biographie Universelle. 

We have given these references to Annius and his works, so 
that the reader may judge for himself the inconceivable im- 
portance of spirit return, in establishing the truth in relation 
to the history of the human race prior to the time when the 
Christian priesthood obtained possession of the literary treas- 
ures of the more ancient world, and began their work of 
destruction, concealment, alteration and perversion of that 
ancient literature. Who can read that communication by the 
light of all the collateral facts, and question the authenticity 
of that communication? When it was given, we had not the 
faintest conception of its vast import, and queried as to its 
probable value. Judge then of our amazement when its great 
and inappreciable importance became manifest as the result of 
our subsequent investigation of the collateral corroborating 
facts ! This spirit tells us that the manuscripts he translated 
into the Latin tongue are now in the Colbertine Library, which, 
if a fact, must settle the truthfulness not only of Annius as a 
spirit, but as a mortal as well. In order that the reader may 
know what the Library of Colbert is, we will refer them to the 
article "Libraries," for history of Colbert's work, to the Ency- 
clopedia Britannica. 

We have gone to considerable trouble to look up the histori- 
cal references given above, bearing upon this important testi- 
mony, so that our readers will be able to readily turn to them 
and examine for themselves what is extant in history that they 
may get an adequate idea of the nature of the undoubtedly 



ANNIUS OF VITERBO. 255 

genuine works of ancient authors which Annius has preserved 
in his inestimable work ; and which the Christian Church and 
Christian writers have vainly sought to discredit and render 
useless. It is too late for these Christian slanderers of the 
learned, honored and trusted Annius to make him appear a 
credulous fool, and one who was so little fitted for the discharge 
of the great trust imposed upon him by the most distinguished 
and learned men of his time, as to be little less than idiot, if 
what they say of him is even partially true. How men of any 
discernment could have been hoodwinked into depreciating 
the learned labors of Annius, as Christian writers have done, 
can only be accounted for on the score of mental and moral 
imbecility, resulting from their desire to escape the logic of 
facts which militate against their preconceived views. 

The spirit of Annius tells us that after a careful analysis of all 
those ancient writings he found that they all centered upon 
the labors of the Council of Asoka held in India, about 280 B. 
C. , and that it was the proceedings of that council translated 
into Greek by Demetrius of Phalerus, the great Librarian of 
Ptolemy Philadelphus, which were afterward blended by 
Apollonius of Tyana with the doctrines of Platonism, out of 
which the ideal character of a saviour, similar to that of Jesus 
of Nazareth was first formulated. It appears that Plato was a 
medium, and was influenced by the spirits of more ancient 
sages and philosophers, to promulgate the teachings he did. If 
it should prove that there is among the Colbertine manuscripts 
a manuscript of Manetho in the Egyptian, and not in the Greek 
language, it will be useless for any one to question or deny the 
authenticity or truthfulness of this communication of Annius. 
That there is such a manuscript there, as well as a Chaldaic 
version of Berosus, we feel confident. It seems certain that if 
in 1220 to 1230 there is positive mention of the manuscripts of 
Berosus and Megasthenes, it shows that the probabilities are 
that they came into the hands of Annius and were translated 
and published by him. We cannot dwell longer on this most 
interesting and important subject at present. It must suffice 
to say that we have not a doubt that the histories of Berosus, 
Megasthenes and Manetho are correctly published in the 
Antiquities of Annius of Viterbo. Thus another proof is given 
that through the potency of spirit power, all error is being 
burnt up in the light of eternal truth. 



256 ANTIQUITY UNVEILED. 



The Chaldaic King of Egypt. 



" Out of all I have searched for in the languages of earth to 
express what I feel in coming here to-day, I will say Vox Dei, 
vox populi. I was born two thousand and a little more than 
two hundred years before your myth Jesus, in a town called 
Chion, in Chaldea. I was brought up to understand the 
Chaldean astrolabe. I, with the same earnestness that you ask 
the people of to-day to believe in Jesus, asked the people then 
to believe in Baal. At the time I lived, the chief seat of the 
civilization of the world was about the junction of two rivers. 
These two rivers ran together, and the intermediate country 
was known as Edna, Eden, or Edina. I knew nothing of 
Abraham; but I did know of Tbraham, "lb" meaning the 
whole and "Brahm" the world in which we live. At that 
time, the following circumstance gave rise to what is called the 
confusion of tongues and the tower of Babel. There was a 
numerous colony that had gone out from Chaldea toward the 
opposite shore, or toward Europe, as I might call it, where 
they acquired a different language from what we had, and we 
could not understand each other correctly ; and they came 
back with the Ugh story about how they had been confounded 
by a god, Typhon, who they described as the ruler of winds 
and waves, storms, the elements, etc. He was represented on 
the altars erected to him, as a huge snake, and was worshipped 
under that shape. I becoming dissatisfied with the state of 
things in Chaldea, moved southward from where I was, and 
reached what was called Egypt. At that time I found that 
there had been four dynasties in Egypt, covering a period of 
nearly sixty-five hundred years ; and" I have no doubt, but 
that the Moses of the Israelites, and their exodus from Egypt, 
came from the story of myself, Mizraim, travelling into Egypt. 
I think that the two are parallel, from my examination of 
history after my time. Upon reaching the Egyptian civiliza- 
tion, at that time, I found that there was a great invasion of 
that country by a king from the East ; and to show you the 
confusion of modern chronology, I will say his name was 
Mahalaleel. In modern chronology you will find him set down 
as the oldest man next to Methuselah, but he was simply a 
king in his day and an invader of Eygpt. Although a stranger 



MIZRAIM. 257 

in the country, I, having so large a concourse of people with 
me (somewhere about thirty thousand warriors, and a propor- 
tionate number of them unable to bear arms), and they being 
very important to the Egyptians at that time, they offered me 
a position, in which I beat this Mahalaleel ; and therefore I 
was set down as the first ruler of Egypt, historians losing 
sight of the four preceding dynasties through the dissensions 
of men after my death. You will find that all Egyptian his- 
tory, following my time shows that what I have told you is 
the truth ; and upon this ground, that in place of the god 
Baal of the Chaldeans, which was represented by a human 
head with the horns of a bull, the Egyptians afterwards sub- 
stituted the god Apis. You can see the reason for confounding 
the two religions, at a subsequent time. [How was the god 
Baal represented originally?] As a snake with the head of a 
man ; but I left the snake part off, and replaced the human 
head by that of the Egyptian ox ; and after that time Baal 
was worshipped in that shape. And then, again, during the 
time of my ruling there, there were large numbers of Arabs, 
from the various Arabian tribes, coming into the country and 
living there, similar to the exodus of the Israelites out of 
Egypt. In my opinion it is this portion of Egyptian history 
that makes up the whole of the so-called Israelitish history ; 
because there were no such people as the Jews, in my day. 
You will find this Baal- Apis in the article relating to the 
priests of Cybele, in the ceremony where they stand under a 
grating in white robes, while Apis, or the sacred ox, has his 
throat cut, and the blood descends upon the priests, baptizing 
them in the blood of the redeeming god. I think you will 
find this ceremony described in some of Havercamp's works ; 
it is certainly in the works of some of those writers who com- 
ment upon the Scriptures. After the performance of that 
ceremony the blood-baptized priest was held to be sacred, and 
any persons who touched the hem of his garment would be 
cured of any disease they had. [When these priests had been 
baptized in the blood of the sacred ox, Apis, they became 
healers of the sick ?] Yes. The priest, after he came out from 
those conditions, was kept apart from the people, and no one 
was allowed to enter his apartment, except for some very im- 
portant reason. He spoke for the oracles of Anubis and Iddo. 
Iddo was an Egyptian priest of one of the dynasties before my 
time, and set forth the idea of a great central power in the sun, 
out of which all life originated ; and this Iddo taught the 
same doctrines as those attributed to Confucius, Jesus, and all 
the rest, so far as morality was concerned. I found his teach- 
ings so deeply engrafted in the minds of the Egyptians and 



258 ANTIQUITY UNVEILED. 

their religious system, at the time I became identified with it, 
that I allowed this to stand, as one of the things it would not do 
to trifle with. And then, again, those blood-baptized priests 
were acting as Iddo did, who was supposed to have been over- 
shadowed by the divine spirit, and that all that he said was 
the truth ; and he was said to vanish, as you see in the Psalms, 
when he said Selah. I used the word Polio, which afterwards 
became Apollo. It was the same as saying Amen or Ammon. 
This Apollo grew out of that system, and he became a god 
afterwards in the reign of Psammetticus. But the Chaldean, 
Egyptian, and all other priests in my day had, particularly, 
the signs of the Zodiac as a part of their worship ; and those 
signs were nine in number — not twelve as you have now. Each 
of these signs covered a period of what you call a month, ex- 
tended so as to divide the year into nine parts instead of 
twelve. All these signs were indicated by the conjunction of 
certain stars, which enabled the priests to understand God's 
commands as given to us on the earth. By this I mean that 
one group of stars was made to designate each sign of the Zo- 
diac, and these were used to explain certain things. These 
changes in the position of the stars relative to the Sun were 
afterwards interpreted by persons called Augurs among the 
Romans, but in our day were called Celestiaie. These priests 
wanted to publish a great many facts and circumstances, in my 
day, which I, as a rational man, thought was deceiving the 
people, and I forbade. All the religions taught before my time, 
had for their beginning, the idea of man being placed in a gar- 
den of beauty, and surrounded with all the necessaries of life, 
and that there was one thing in that garden that he should not 
touch. But in the religious systems taught in my day, there 
was this one remarkable distinction. They did not pretend 
that the woman was the betrayer, but man was represented to 
be so ; and that he tempted the woman, and the woman yield- 
ing to his entreaties, brought forth all the trouble that flesh 
has been heir to, since that time. That was taught as a fun- 
damental principle ; but there were very few, I learned, who 
held to that doctrine. A majority were those who worshipped 
Apis, and followed those of bis disciples, . or prophets you 
might term them, who had been baptized in his blood. Any 
one who underwent that ceremony was ever afterwards con- 
sidered sacred ; and even in my day (I lived 2200 years before 
the Christian time,) this was so. At the time I went to spirit 
life there was, as I said, four or six dynasties preceding me, 
all of which were understood to have ruled Egypt. Every 
person was well acquainted with Christos of India, in those 
days. [Before your time ?] Yes, and they, instead of taking 



MIZRAIM. 259 

the Lamb or first sign of the zodiac for their sacrificial Saviour 
as the Christians did, they cut the throat of a bull and bap- 
tized the holy prophets in his blood. The sacrificial idea, as 
set forth in the first Egyptian dynasties before my time was 
cannibalistic, and men were sacrificed instead of the bull, Apis, 
and later Anubis the sacred dog. At the time in which I 
lived, it was understood that sixty-four hundred years before, 
under a certain king, the Great God had driven the first man 
as a transgressor, from a condition of pleasure, and that he, 
for bringing all the trouble he did upon his posterity was cruci- 
fied by them, by running an arrow under the jaw through the 
neck, which was supported by posts coming up from the 
ground, thus suspending him, with his hands tied behind his 
back, and that gave rise to what was afterwards known as the 
cross. It puzzled astronomers who lived after that time, to 
know what that meant, and they took it to designate the sign 
of the Archer ; and therein commenced the confusion in reli- 
gious beliefs. [Can you tell me which were the nine signs they 
had in your time ?] They had only one fish ; they left the 
other out. They left out Leo or the Lion, and also the Goat. 
These signs were not known in my day as they are known now ; 
or if they were known, I was not conversant with them. But 
the other nine signs were used. [Have you any idea at what 
time the twelve signs were adopted ?] I think about 565 B. 
C, in the days of Anaximander. I think he was the one who 
first divided the zodiac into twelve signs. [Some think that 
Aries or the Ram was one of the original signs ?] It was always 
represented by some cleft-footed animal. Sagittarius, half man 
and half horse, was represented differently in my day. That 
sign was represented by a combination of half man and half 
fish. I listened to those astronomical priests with the greatest 
devotion, and found them teaching the same thing that is 
cited in the Hebrew Scriptures about Elijah. These visions 
used to come through my organism, and I seemed to hear still 
small voices describing certain things to me, and I followed 
their directions. [Were you a priest of the Chaldeans.] I was 
what you would call an Assyrian, but was really from Chaldea. 
I was both a priest and a lawgiver — that is, I either preached 
or fought,- according to the circumstances in which I was 
placed. The Zoroaster known in my day was the original or 
older Zoroaster, who lived sixty-five hundred years before my 
time. This Zoroaster, through the letter O, which is the 
initial letter of Ormuzd, represented the Great God I AM. 
The Egyptians afterwards adopted it as the emblem of eter- 
nity, and as including all that took place in nature. I have 



260 ANTIQUITY UNVEILED. 

said more than I expected to be able to say ; but I found the 
control easy, and I like to talk." 

If that communication is genuine and substantially correct, 
then it is very certain that the time is fast coming when a true 
history of the ancient world will have to be written. Mizraim 
is unknown to extant history as a personage, and his spirit 
disclosures are all we have to guide us in critically following 
the wide range of information embraced in his communica- 
tion. Inclining strongly as we do, to the belief that the 
communication is authentic, we will give our reasons therefor. 
Under the title u Mizraim," Smith's Dictionary of the Bible 
says: 

"Mizraim, the usual name of Egypt in the Old Testament. 
* * Mizraim first occurs in the account of the Hamites in 
Gen. x., where we read, 'And the sons of Ham ; Cush, and 
Mizraim, and Phut, and Canaan,' * * If the names be in 
order of seniority, whether as indicating children of Ham, or 
older and younger branches, we can form no theory as to their 
settlements from their places ; but if the arrangement be geo- 
graphical, which is probable from the occurrence of the form 
Mizraim, which in no case can be a man's name, and the order 
of some of the Mizraites, the placing may afford a clew to the 
positions of the Hamite lands. Cush would stand first as the 
most widely spread of these peoples, extending from Babylon 
to the upper Nile, the territory of Mizraim would be the next 
to the north, embracing Egypt and its colonies on the north- 
west and northeast. Phut as dependent on Egypt might follow 
Mizraim, and Canaan as the northernmost would end the list. 
Egypt, the 'land of Ham,' may have been the primitive seat 
of these from stocks. In the enumeration of the Mizraites, 
though we have tribes extending far beyond Egypt, we may 
suppose they all had their first seat in Mizraim, and spread 
thence, as is distinctly said of the Philistines. Here the order 
seems to be geographical, though the same is not so clear to the 
Canaanites." 

It will thus be seen that the critical learning of post- Jewish 
times has been exhausted in vain to find why Egypt is gener- 
ally called, in the Old Testament, Mizraim. The mistake made 
by all investigating critics, has been that they started out with 
the theory that Mizraim could not be the name of a man ; and 
hence the endless maze of confusion into which they were 
drawn. The same writer says : 

" Mizraim therefore like Cush, and perhaps Ham, geographi- 



MIZRAIM. 261 

cally represents a centre whence colonies went forth in the 
remotest period of postdiluvian history. The Philistines were 
originally settled in the land of Mizrairn, and there is reason 
to suppose the same of the Lehabim, if they be those Libyans, 
who revelled according to Manetho, form the Egyptians in a 
very early age. The list, however, probably arranges them ac- 
cording to the settlements they held at a later time, if we may 
judge from the notice of the Philistine migration ; but the 
mention of the spread of the Canaanites, must be considered 
on the other side. We regard the distribution of the Mizraites 
as showing that their colonies were but part of the great migra- 
tion that gave the Cushites the command of the Indian Ocean, 
and which explains the affinity the Egyptian monuments 
show us between the pre-Hellenic Cretans and Carians, and 
the Philistines." 

All this goes to show that Egypt was at an early day domi- 
nated by a Saracenic race, and they had become quite populous 
when the Philistine migration took place toward Palestine, the 
land of the Israelites. The Philistines were undoubtedly of 
Asiatic lineage, and not of African origin, and this fact is 
amply sufficient to show there was an early Assyrian domina- 
tion in Egypt. When or how, or by whom that domination 
was brought about, history, neither (so-called) profane or 
sacred, throws any light upon. The statement of the spirit is 
very clear and consistent with every conceivable probability. 
He says he was born a little more than 2200 years, before the 
Christian era, at Chion or Chiun in Chaldea. The mention of 
this name incidentally leads to a singular correction of a sad 
misinterpretation of the word Chiun, (as it is used in Amos v, 
26.) by Christian critics. The Jewish Jehovah is there made 
to say : 

"25. Have you offered unto me sacrifices and offerings in 
the wilderness forty years, O house of Israel?" 

"26. But ye have borne the tabernacle of your Moloch and 
Chiun your images, the star of your God which ye made to 
yourselves." 

"27. Therefore will I cause you to go into captivity beyond 
Damascus," etc. 

Now, all this is perfectly intelligible, if it is addressed to the 
Assyrian Star worshippers, who, leaving Chion, in Chaldea, 
bore the tabernacle of Moloch and the star of their god (per- 
haps Aldebaran, the bright and royal star of the zodiacal con- 
stellation Taurus, the symbol of Baal the Great God of the 



262 ANTIQUITY UNVEILED. 

Chaldeans) towards the west and beyond Damascus. It is 
certainly preposterous to suppose that this threat had anything 
to do with the then inhabitants of Judea. And yet this is the 
stupid blunder into which so-called Biblical critics have fallen. 
Finding the word Chiun coupled with that of Moloch, which 
was undoubtedly the Sun-god or Fire-god of the Chaldeans, 
they supposed also that Chiun must be a Jewish god, than 
which no mistake could be more stupid. The book of Amos is 
undoubtedly a plagiarism of some Chaldean writings. Chiun, 
must be a Jewish change of the name Chion (as it was most 
probably spelled in the Chaldean) was undoubtedly the name 
of a city or place, and not that of an idol, either worshipped 
by the Israelites or by any other people. The translation from 
Chaldean into Hebrew, and from Hebrew into English, has 
not # sufficed to obscure the real meaning of the passage of 
Amos, above quoted. We thus discover that even by the Jew- 
ish Scriptures so-called, the correctness of the spirit communi- 
cation is singularly borne out. That there was such an 
Assyrian or Chaldean city as Chion or Chiun we have no 
doubt, even if no other mention of it than is made in that 
passage of Amos, can be found. Just as the Chaldaic Moloch 
was changed into the Moloch of the Old Testament, so the 
name Chion was changed into Chiun. 

The spirit tells us that he knew nothing of Abraham ; but 
that he did know of Ibraham — " lb " meaning the whole and 
" Brahm " the world. We have no doubt that the etymology 
is correct, and the Jewish plagiarist substituted the Ab for the 
lb of the Chaldeans, in order to conceal the literary fraud that 
was being perpetrated, to be palmed upon humanity for sacred 
truth. The etymology of the word Brahm is undoubtedly 
correct, and meant the whole universe and the soul principle 
or force which animated it. If " lb " in Sanscrit or Chaldaic 
meant the whole, then it is not difficult to understand who and 
what the modified Sanscrit or Chaldean Ibraham was ; and we 
may know it meant no human being, as Jews and Christians 
have pretended, but the universal life, soul and body of all 
known and unknown things. 

But a fact that renders the authenticity and truthfulness of 
this remarkable communication apparent, is the statement 
that when he lived, while the priesthoods of the different re- 
ligions then existing, all worshipped according to the sun's 



MIZRAIM. 263 

progress annually through the signs of the Zodiac, they 
divided the zodiac into only nine signs, instead of into twelve, 
as was subsequently done. It is a fact well understood and 
known, that the more ancient astronomical priests divided the 
year into three seasons of four months each, to wit : Spring, 
Summer and Winter. The Autumn season was absorbed in the 
other three ancient divisions. In reply to our question as to 
which of the signs were not included in the original zodiac, 
the spirit answered the Lion, the Goat and the Fishes, or one of 
them. Whether that is capable of being confirmed we cannot 
say. It is, however, very remarkable that the spirit should 
say that in his time, the astronomical priests was called Celes- 
tiaie, which would indicate that the Latins borrowed their 
word Cselestis from the Egytians. 

Mizraim tells us that they had the same story of Eden, and 
Adam and Eve, in his day, but that instead of saddling the 
responsibility upon the woman for the sufferings of humanity, 
they were laid at the door of her male seducer. Little weight, 
Mizraim tells us, was given to the story, although it was the 
starting point of the religions then prevailing. It seems it was 
only the later times of the Jewish and Christian periods when 
the cosmogonical fiction was considered a matter of so much 
theological importance. 

The religion of the Christos of India, the spirit tells us was 
well known in Chaldea and Egypt in his day. The sacrifice 
of human victims to the Chaldaic Moloch was anterior to the 
time of Mizraim, (2200 B. C.) 

We will here add that the spirit tells us that the division of 
the Zodiac into twelve instead of nine signs, was in the days 
of Anaximander, the Ionian philosopher, and pupil of Thales, 
about 565 B. C. It was about that period that Anaximander 
flourished, and it is well known that he devoted much atten- 
tion to Astronomy, and the measurement of the diurnal time. 

The spirit tells us that the astronomical priests taught 
the same thing that is cited in the Hebrew Scriptures about 
Elijah ; and more than this that he himself had had similar 
visions, and heard still small voices describing certain things 
to him. It would appear that Mizraim was a clairvoyant and 
clairaudient medium, as well as a Chaldean priest and law- 
giver. As to the long historic periods of which the spirit 
speaks, we have no means of judging of the correctness ; we 



264 ANTIQUITY UNVEILED. 

therefore let them pass for what they are worth, in the estima- 
tion of each reader. That Mizraim was a historical personage, 
and not the name of a country or people, is very certain. It is 
a Chaldean and not an Egyptian name, and therefore we may 
know almost with certainty, in as much as the Jews designated 
Egypt by his name, that he figured so prominently in that 
country, as to warrant that designation of Eg3^pt, by the Jews. 
As in the case of Odin the Younger, we have here an instance 
in which we are warranted in believing that there has been an 
extension, through spirit channels, of authentic history, to 
nearly one thousand years before the oldest authentic historical 
period heretofore known. If it should be found that Mizraim 
is mentioned by either Berosus, Manetho, or Megasthenes, in 
their, or either of their histories, the value of that spirit com- 
munication cannot be overestimated. 



A Pythagorean Philosopher. 



11 1 salute you, sir : — In the first century before, what is 
called, the Christian era, Platonism and what was afterwards 
termed Gnosticism were almost identically the same. They 
were both scientific religions, founded on doctrines that were 
not historical. The doctrines taught by Apollonius of Tyana 
were of such a character that the Christians could not afford 
to let them be known, and they perished in the first crusade 
against the contents of the Alexandrian Library. After the 
time that I became the teacher of Apollonius, I was authorized 
by license to teach by the emperor Augustus Csesar ; but 
because I demonstrated that my philosophy was true, I was 
opposed by the priesthood. I challenged those priests to 
answer me, but this they did not attempt. My arguments were 
like these communications — no priest dared to question their 
correctness. I commenced to teach twenty-five years before 
what is termed the Christian Era, and lived until A. D. 56. I 
never regretted that I had taught the seven Pythagorean prin- 
ciples — which meant the seven years of purification adopted 
in my day by all Pythagoreans. This I will explain to you. 



EUXENUS. 265 

The first year was analogous to the period of innocence and 
childhood, during which the philosophical aspirant tried to 
forget all previous ideas, impressions and conditions, by which 
his previous life had been attended ; and to lose his individ- 
uality so as to commence a new life, like that of a newly born 
infant. The second year was devoted to a total silence, or 
voluntary abstinence from all acquisition of knowledge, except 
what the candidate could think out for himself. In other 
words, it was devoted to silent meditation. In the third year 
he was enabled to begin the contemplation of the facts of his 
pre-existence and the after existence, in their relations to his 
then existence, and to understand the true object of existence 
as a whole. In the fourth year the aspirant to philosophical 
wisdom purified himself from every contamination of the use 
of food that the Sage (Pythagoras) had set down as unfit to be 
eaten. In the fifth year, having purged the mortal body, he 
began to sit, lie down, or stand as directed by his spirit attend- 
ants ; in order to develop his mediumship for the occurrence 
of spiritual phenomena through it. In the sixth year the 
phenomena that occurred were divided, as you divide them, 
into two classes, to wit : mental and physical. The purpose of 
this was to determine whether the most striking phenomena 
that occurred through each candidate were mental or physical. 
In the seventh year, test experiments were made to ascertain 
whether the aspirant was best qualified for the occurrence of 
the mental or physical class of phenomena ; or whether com- 
petent for the occurrence of both classes combined. Apollonius 
of Tyana was found to be remarkably qualified for the occur- 
rence of both mental and physical phenomena through his 
mediumship, and thus being fully developed for both classes of 
phenomena in an equal degree, he was authorized to act in 
both capacities, those of mental and physical mediumship. 
Thus duly initiated into the Pythagorean Order of Philosophy, 
he began to teach ; but like most sensitives, he desired to teach 
his doctrines in seclusion. The teachings which first made 
Apollonius of Tyana known will be recounted to you by the 
spirit of King Phraoetes of Taxila. He will tell you when 
and where it occurred, for these communications are given 
under the control of spirits who can and will explain every- 
thing so exactly that no learning can overthrow what is herein 
given. Now, Apollonius of Tyana was, as I know from per- 
sonal observation and knowledge, the Jesus of Nazareth of the 
Christians, and this was fully established by the subsequent 
writings of Saturninus of Antioch, Basilides of Alexandria, 
and Valentinus of the same city, all Gnostics, and those who 
followed them in the second and third centuries. Those writ- 



266 ANTIQUITY UNVEILED. 

ings, if in existence, will prove that Apollonius was the Jesus 
of the Christians in after times. I have no intention to prove 
to you that truth is greater than falsehood, for the time has 
come when truth must and will assert itself. What I have 
told you is true, and this will be established beyond all doubt 
by the evidence yet to be given, if not already so established. 
Oh ! how I have longed for and desired the time to come when 
I could obtain the chance to testify that Apollonius of Tyana, 
whose memory and renown were killed through Eusebius at 
the Council of Nice, was the real Jesus of modern Christianity. 
I was Euxenus of Heracleia in Pontus." 

Having said this the spirit asked to take our hand, and in 
the most pathetic and earnest manner thanked us for the work 
we were doing to enable the spirit workers to get the truth 
before suffering and deceived humanity. We can find little 
historical mention of Euxenus ; for, although the Pythagorean 
preceptor of Apollonius of Tyana, undoubtedly the greatest 
spiritual medium the world has ever known, his memory and 
services have been buried in the same obscurity that has pre- 
vented the true merit of his great pupil from being known to 
after ages. 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Euxenus. 

This mention of Euxenus is taken from the Life of Apollo- 
nius, by Philostratus ; and but for that mention of him no one 
would know that such a man as Euxenus of Heracleia ever 
lived. 

Refer to Biographie Universelle for account of Apollonius. 

Such was the philosophical system of Euxenus the teacher, 
and Apollonius the pupil, of the school of Pythagoras, in the 
early part of the first century of the so-called Christian era. 
The spirit of Euxenus of Heracleia tells us that in the first 
century before the supposed birth of Jesus, that Platonism, 
and what was afterwards called Gnosticism, were almost iden- 
tical in their teachings. This was undoubtedly the case, as 
any impartial inquirer into the doctrines of the Oriental and 
Grecian philosophies will be forced to admit. They were, as 
the spirit tells us, scientific religions as contra-distinguished 
from theological speculative religions ; and not the metaphysi- 
cal abstractions that modern interpreters of their literal 
meaning, would lead their followers to believe. The writings 
of Apollonius of Tyana were undoubtedly well known as late 



EUXENUS. 267 

as the early part of the third century, and were regarded with 
religious veneration by many of the brightest minds of that 
early period of the so-called Christian era. When the scheme 
was formed to established the Christian church, as a represen- 
tative of an entirely new and original religion, it became 
necessary to destroy his writings and suppress his teachings, and 
this the priesthood sought to do, and did, by every means that 
was in their power. The spirit is therefore correct, in all proba- 
bility, when he says : " The doctrines of Apollonius, as they 
appeared in his genuine work, perished in the first crusade 
against the contents of the Alexandrian Library." On this 
point, a writer in the Encyclopaedia Britannica says : 

"In 389 or 391 an edict of Theodosius ordered the destruc- 
tion of the Serapeum," (the remaining Library at Alexandria,) 
"and its books were pillaged by the Christians. When we 
take into account the disordered condition of the times, and the 
neglect into which literature and science had fallen, there can 
be little difficulty in believing that there were but few books 
left to be destroyed by the soldiers of 'Amr." 

Will any Catholic or Protestant prelate, priest or clergyman 
tell us why the Christian emperor, Theodosius the First, should 
have ordered the destruction of the Serapeum Library of 
Alexandria, if not to destroy the evidence it contained of the 
spurious nature of the Christian religion and its heathen 
philosophical origin ? We venture to say they dare not attempt 
a public answer to that pregnant question. 

If, as the spirit tells us, he was licensed by the emperor, 
Augustus Caesar to teach the Pythagorean philosophy, it would 
seem that that great Roman ruler was himself a follower of 
Pythagoras, and not so the Roman priesthood. The latter, the 
spirit of Euxenus tells us, did not attempt to discuss with him 
the respective merits of their teachings, nor did they dare to 
question the truth of his teachings. 

The most significant part of this testimony of Euxenus is 
the statement, that Apollonius of Tyana was "remarkably 
qualified for the occurrence of both mental and physical phe- 
nomena through his mediumship, and thus being fully de- 
veloped for both classes of phenomena in an equal degree, he 
was authorized to act in both capacities." And that, "duly 
initiated into the Pythagorean order of philosophy, he began 
to teach." The reference to Phraoetes, king of Taxila, as cog- 



268 ANTIQUITY UNVEILED. 

nizant of the earliest renown of Apollonius, has relation to the 
following circumstances. While Apollonius was on his way 
from Babylon to India, he visited king Phraoetes; of Taxila. 
"That prince," says the Biographie Universelle, "over- 
whelmed him with kindness, and gave him a letter to the 
chief of the philosophers, or Indian Gymnosophists, which 
was couched in these terms : 

u The king Phraoetes, to his master Iarchas, and to the sages 
who are with him : ' Apollonius, a very wise man, who thinks 
you are wiser than himself, comes to see you to derive knowl- 
edge from your wisdom. Share with him freely all that which 
you know, and be assured that your instructions will not be 
lost. He is the most eloquent of men, and has an excellent 
memory. His companions also merit your good welcome, 
since they lyiow how to love such a man.' " 

Euxenus who resided at iEgse during the time when it is 
said Jesus was on earth, tells us, that he knows from personal 
knowledge, that Apollonius, his contemporary and pupil, was 
the same who afterwards was considered the Jesus of Naza- 
reth of the Christians, and that this fact was fully established by 
the subsequent writings of Saturninus, Basilides and Valenti- 
nus, the Gnostic followers of Apollonius. We have already so 
fully treated of, not only the analogy of the teachings of Apol- 
lonius with the teachings of the Christian scriptures, so-called, 
but of their substantial identity one with another, that we need 
not repeat our criticisms upon that point. We can well under- 
stand how Euxenus should have so long and strongly desired 
to come back to earth to vindicate the name and fame of his 
great mediumistic pupil. 



JEAN BAPTISTE COLBERT. 269 



JEAI4 SflPTISTE COIiBE^T. 

Prime Minister of France. 



"Good evening, sir :— Speaking without arrogating any- 
thing to myself, I do not think that any person of modern 
times was more deeply absorbed in antiquarian lore than my- 
self. You will find in August Wilhelm Von Schlegel's tragedy 
of "Arion," all the mythological allusions made by iEschuylus 
in his " Prometheus Bound." He was one of the greatest San- 
scrit scholars that ever lived, and was thoroughly versed in the 
analogies between the Sanscrit and Greek languages. He de- 
monstrated clearly that the ancient Egyptian virgin, Isis, with 
the infant god Horus on her breast, and the symbols of the 
Isiac religion were identical with the Christian Virgin Mary 
and the infant Jesus. Much of this I have learned in spirit life. 
This I give you now. What I learned in the mortal life will fol- 
low afterwards. In the library called after me, the Colbertine, 
about one hundred and forty miscellaneous manuscripts bear- 
ing upon the first knowledge concerning the Gymnosophists of 
India, in the times of Alexander the Great and Ptolemy Phila- 
delphus. These go to show that the Gymnosophists were fire 
worshippers. Among them are manuscripts relating to what 
will be communicated to you by a spirit who has not yet con- 
trolled the medium, whose body was burned at Athens in the 
reign of Augustus Csesar. After the teachings of the Gym- 
nosophists, the Essenes and Gnostics composed the originals of 
the Christian Gospels and Epistles, which were afterwards 
parodied as composing the New Testament. This was demon- 
strated to you by the spirit of Euthalius, [see Euthalius, page 
61.] He lived at Alexandria in 485 A. D. The next point I 
shall mention, as demonstrated by those manuscripts, dates 
about 560 to 580 A. D., and is contained in the writings of 
Moses Chorensis, who first became popular in Armenia, and 
who fully proves that, in his day, the Armenians were Parsees 
or fire worshippers, and that they adhered to the doctrines of 
the Gymnosophists combined with the Platonic and Pytha- 
gorean philosophies- of Apollonius of Tyana. And he shows 
that about A. D. 280, and perhaps before that date, these Ar- 
menians inscribed upon the marble throne (not chair) at 
Adulis, their doctrines and belief, in contradistinction to those 
of the people known as Abyssinians, the latter being the doc- 



270 



ANTIQUITY UNVEILED. 



trines attributed to Ishmael, the supposed son of Abraham. 
They made that inscription at that point in order to convert the 
Abyssinians to the teachings of Apollonius, which proved 
fruitless. There is a paragraph still extant, of the writings of 
Moses Chorensis, that shows that all the learned have made a 
mistake about the nature of that inscription, but its suppression 
was ordered by the Council of Nice. It is still in the Vatican 
Library at Rome. This paragraph shows that the throne or 
judgment seat at Adulis had no relation to Ptolemy Euergetes, 
but was erected to commemorate the exploits of an Asiatic 
king named Hannes or Jannes. You will not find him men- 
tioned in any English biography, and if at all, it will be in 
some other tongue. Following this we will have to skip from 
the sixth to the twelfth century, to the days of Cyrillus Lu- 
caris, patriarch of Constantinople, and there we find the com- 
mencement of the Targums in the Codex Alexandrinus, now 
in the Royal Library in London. The manuscript to which I 
alluded, shows that Eusebius of Csesarea fully understood 
these various tongues, and the combination of the Targums of 
Jonathan Ben Uziel, Aquila and others, with the writings of 
Apollonius of Tyana, called the Pauline Epistles, about A. D. 
265, to conceal their origin. These matters were fully dwelt 
upon by Eusebius, which shows that the Armenians con- 
structed, out of all these, what is now called the Codex Alex- 
andrinus. The proof of this fact is still to be found in some of 
the towns of Samaria and Mesopotamia, in the Vatican 
Library at Rome, in my collection of manuscripts in Paris, and 
in the paintings of Murillo, who painted a Jesus according to 
the Abyssinian idea of that God, and represented him as an 
African. By a thorough investigation of the facts related by 
Belzoni, concerning the statues of Apollonius that he saw in 
Upper Egypt, you can reach a demonstration that Apollonius 
was the Jesus Christ of to-day. I examined all these things 
thoroughly ; and according to a modern writer, Lamartine, 
you will find the most positive proof that the Christian religion 
is a fraud. You will also find proof of this among the Maron- 
ite Brethren in Syria, and also in the Indian Archaeological 
researches of Sir William Jones. But I rest my statements 
mainly upon what I have learned from a man with whom I 
have become acquainted in spirit life. I mean Von Schlegel. 
He will complete what I have left unsaid. I am Jean Baptiste 
Colbert." 

Refer to Chambers' Encyclopaedia for account of Colbert. 
That Colbert was a very learned man as well as a great one, 
his valuable collection of ancient manuscripts, now in the 



JEAN BAPTISTE COLBERT. 271 

Royal Library of Paris, sufficiently indicates. The reference 
of this spirit to the literary labors of Von Schlegel is especially 
pointed, in relation to the analogies between the Egyptian 
virgin Isis and her child Horus and the Virgin Mary and her 
child Jesus of the Christian Church ; as also the analogies 
between the emblems of those two religions. As to which was 
\ the imitation and which the model, the great antiquity of the 
Isiac religion leaves no doubt. As we have never read the 
works of Von Schlegel, we do not know how fully he treats of 
the questions to which the spirit refers. But when we come to 
what he says about the one hundred and forty manuscripts in 
the Colbert collection which relate to the doctrines and phil- 
osophy of the Gymnosophists of Jhdia, from 400 to 250 B. C, 
we come to a matter that admits of positive historical proof. 
The Gymnosophists were undoubtedly worshippers of fire, as 
the emblem of the Sun, which was the central foundation of 
all religions. 

As we have fully shown, in our previous criticisms of other 
spirit communications, the Gymnosophists gave rise to what 
was known in Syria as Essenianism ; Essenianism was merged 
in Gnosticism ; Gnosticism was merged in Neo-Platonism ; and 
Neo-Platonism was finally merged in Christianity, thus we 
may readily see that Christianity, so far from having any 
originality about it, was but the latest modification of Ori- 
ental nature-worship, and no more divine than the source 
from which it flowed through so many modifying channels. 
But, so confident are we that the spirit of Colbert states 
what is the fact in regard to the import of the manuscripts 
to which he alludes, as treating of Gymnosophism and Gnos- 
ticism, that we do not liesitate to challenge the refutation 
thereof. When he refers to Euthalius as a spirit who will con- 
firm what he says about those manuscripts, and the fact that 
the Christian Gospels and Epistles are nothing but parodies 
upon the more ancient Gnostic Gospels and Epistles, he leaves 
no room to doubt that what he says of those manuscripts is 
true. At this writing Euthalius has communicated and tes- 
tifies positively to that fact. 

Even more significant is the reference of the spirit to the 
manuscript writings of Moses Chorensis, as establishing the fact 
that as late as 560 to 580 A. D. the people of Armenia were 
Parsees or Sun worshippers— their religion being a coinbina- 



272 



ANTIQUITY UNVEILED. 



tion of Gymnosophism and Grecian philosophy. But most 
significant of all, is the spirit's statement that the writings of 
Moses Chorensis, show that the inscription that has been 
obliterated on the marble throne at Adulis, placed there about 
280 A. D., or earlier, was inscribed thereon by Armenian 
priests, to record the doctrines and teachings of Apollonius of 
Tyana, to which they adhered. It is little less significant that 
on the authority of the manuscripts of Moses Chorensis, that 
the spirit of Colbert should state the fact that the historical 
portion of the inscription of the Adulian marble does not relate 
to Ptolemy Euergetes as has been almost universally supposed ; 
nor to an Abyssinian king as some suppose ; nor partly to 
Ptolemy Euergetes and partly to an Abyssinian king ; but that 
it relates wholly to an Asiatic king named Hannes or Jannes, 
as the spirit gave it. We have examined this part of the spirit's 
statement with the greatest care, and feel justified in main- 
taining its substantial correctness against the most searching 
criticisms of the learned world. 



GODFREY RH^OIitX 

A German Mystic. 



"I thank you, sir, for this opportunity of communicating 
with you. What I come to say to you to-night is connected 
with, and is a condensation of, what Euthalius of Alexandria, 
who lived about A. D. 435, has said to you. Our communica- 
tions must necessarily overlap and support each other. [See 
Euthalius, page 61.] The Christian Scriptures from Acts to 
Revelation are but plagiarisms of the doctrines to that great 
saint of antiquity, Apollonius of Tyana. I knew positively, 
from what is said in Belzoni's miscellaneous article, No. 1, now 
in the British Museum and in the Florentine Library, that on 
ancient authority Paul of Tarsus was absolutely Apollonius of 
Tyana. As for myself, after a careful review of all the grounds 
that have been traversed by Dr. Nathaniel Lardner and other 
learned commentators, who were engaged and paid by the 
Church to find some proof of the truth of Christianity. I 
found, from the Targums of Jonathan Ben Uziel and Aquila, 



GODFREY ARNOLD. 273 

that Christianity was a fraudulent imitation of the ancient 
doctrines of the Trinity, of which ancient trinities the genera- 
tive organs were the most prominent representative symbol. 
All this was perfectly apparent to me ; but as I was an ecclesi- 
astical adoptionist, I merged all that I knew in the Christian 
religion. What was contrary to it I ignored ; for which dis- 
honesty I, as a spirit, am obliged and compelled to here tell you 
what I knew about these things. Godfrey Arnold." 

Refer to Biographie Universelle for account of Godfrey 
Arnold. 

The spirit of this thoroughly informed writer comes back 
to earth and discloses the fact, of his knowledge, while in 
earth life, that the Gospel of John and Canonical Epistles of 
the New Testament were nothing else than plagiarisms of the 
writings of the great sage Apollonius of Tyana, and that Paul 
of Tarsus, was absolutely Apollonius of Tyana. How far any 
writing of Belzoni confirms this fact, we have no means of 
knowing at this time ; but it is impossible, in view of the utter 
want of historical status of Paul of Tarsus, and the perfectly 
historical status of Apollonius, to question the statement of the 
spirit of this thoroughly informed man. It seems equally cer- 
tain that what he says, as to the Christian plagiarism of the 
ancient doctrine of the Trinity, is substantially correct. 
Whether the Targums of Ben Uziel and Aquila contain any- 
thing to prove this, we do not know, but think it more than 
probable, if not certain. The nature of Arnold's investiga- 
tions and literary labors were just such as would have led him 
to the discovery of the Christian frauds that he claims to have 
made. He no doubt, with all his desire to do nothing to im- 
pede the growth of Christian piety, too clearly intimated the 
heathen source of Christian theology, and hence the bad odor 
into which he fell as a Christian writer. The spirit of Arnold 
has done well, in seeking to atone for his earthly insincerity, 
by the above disclosures. It will be well for all spirits Avho 
were once engaged in the same work of concealing and sup- 
pressing truth, to follow his example. 



274 ANTIQUITY UNVEILED. 



August Wilhelm Von Sehlegel. 

A German Philologist and Orientalist. 



"He who exposes errors must expect to be opposed by an 
array of fools. I know this was true in my day, and I know 
it must be true in yours. Born into the mortal life with a cer- 
tain sense of the mystical — knowing naught of the far past — 
I was fortunate to strike that line of intelligence which was of 
great advantage to me ; namely, antique ; and I wrote my 
description of Ion on the same principle that iEschylus wrote 
his Prometheus Bound. My principal business here to-night is, 
to prove to you that the Tamil language of India is more 
ancient than the Sanscrit ; and that while you now find it in 
Madras, Ceylon and Southern India, its outlines and structure 
prove it to be more ancient, in India, than the Sanscrit. The 
principal belief of the Tamils was the divine nature of the 
male and female human organs of generation, the symbol of 
which was the phallus. They had their Trinity in the father, 
mother and child, which constituted their trinity in unity. 
These religious ideas can be traced in the Tamil language, 
traces of which are. still found at the foot of the Himalayas in 
northern India, where the Tamil people dwelt before the 
Brahmans crossed into India from Thibet with their god 
I-brahm. Indeed this I-brahm was merely an eastern off- 
shoot of the Baal or Bel of the Chaldeans. The Chaldean 
civilization is the oldest that we spirits can start with. That 
spirit who came to you sometime since— Deva Bodhisatoua— I 
have met in spirit life, for there like attracts like— is about to 
effect a conjunction of forces between Eastern spirits and West- 
ern spirits in spirit life, and by that means he will open 
the way between the two worlds, so that all the past may be 
revealed to mortals, when grand will be the result. You need 
not fear that should you fall, that this will not be accomplished, 
for others will rise up behind you greater than yourself, and 
these things must go on. There seems to be a great desire on 
the part of all the European powers to monopolize the lands of 
the East and destroy its people ; but these will yet take an 
awful revenge on their European oppressors. The spirit work 
of action and reaction between the two worlds goes on unceas- 
ingly. I find my control getting weak. I am August Wilhelm 
Von Sehlegel." 



VON SCHLEGEL. , 275 

Refer to Chambers' Encyclopaedia for account of Von Schlegel. 

If our readers will look up carefully the reference we have 
given to Von Schlegel they may be able to form some idea of 
his qualification to judge of the true nature of the Sanscrit 
language and its relation to the Tamil tongue. The general 
idea has been that the Tamil literature is of recent date as 
compared with the Sanscrit literature. This the spirit of Von 
Schlegel denies, and refers to its less complex structure in 
proof of this. In this connection, it would also prove interesting 
to the reader, to look up the account of the Tamil people and 
language which may also be found in Chambers' Encyclopaedia. 

It must be very evident to the reader of these references that 
the Tamil language is not a Brahmanical or Sanscrit dialect, 
but an independent language which had its origin in a distinct 
region or centre of civilization from that which gave rise to the 
Sanscrit and its kindred Aryan idioms. As such it has an 
especial historical importance, and this the spirit of Von 
Schlegel fully understood when he thus called attention not 
only to the difference between the Tamil and Sanscrit lan- 
guages, but showed that the Tamil was the more ancient of the 
two. The Tamil language was of Semitic or Chaldaic origin, 
and no doubt existed in Northern as well as Southern India 
before the Aryan Brahmans invaded India from Tibet, and 
established the Sanscrit language there. 

In the light of a number of similar assurances given by other 
spirits through other mediums, we regard the reference of the 
spirit of Von Schlegel to Deva Bodhisatoua, and his spirit 
labors to unite all the spirit friends of Spiritualism, and 
through that union of spirit forces to open the way between 
the two worlds, so that the history of all the past may be 
revealed to mortals, is the most hope inspiring assurance that 
has come to mankind "from the spirit life. Deva Bodhisatoua 
was the 13th Buddhist patriarch, and some two or three cen- 
turies before the Christian era established the Reformed Budd- 
histic canons which still prevail in India. He was, in other 
words, to Modern Buddhism, what Eusebius Pamphilus was to 
Christianity,its founder. 



276 ANTIQUITY UNVEILED. 



A Buddhist Priest. 



" I greet you, sir :— As the Buddhistic religion, its writ- 
ings, precepts and morals, have been given to modern readers, 
they have not been allowed to show the influence they exerted 
in forming what is called the Christian religion. Every- 
thing that would show this has been suppressed, first by the 
Christian fathers Jerome, Chrysostom and Eusebius of Caesa- 
rea, and afterwards by the Christian writers who followed 
them. All these learned Christian commentators have done all 
they.could do to veil the connection between Buddhism and 
Christianity. I am here to-day to say that the Pentateuch, 
Psalms and Proverbs of the Old Testament, and the New Tes- 
tament from the Gospel of John to Revelations, were originally 
in the hands of the Buddhists, and were taught to the fol- 
lowers of that religion, in my day, about A. D. 340. But 
Christian authorities have set me down as about A. D. 495, in 
order to cover what I had of Buddhistic writings then extant, 
and to make them appear to be copies instead of authentic 
originals. I want to show that the religion of Buddha was not 
an offshoot of Brahmanism. It was derived from the teachings 
of Zoroaster in the first place, and the teachings of Osiris of the 
Egyptians in the second place. [Am I to understand that 
Buddhism was not of Indian origin ?] Yes ; and now for the 
proofs of this. At the little village of Bang in Bombay, on the 
road from Guzerat to Malioa, are the five subterranean chambers 
which represent the five mountains of Buddha, and they are 
called the Panch Pandou. It was there that I taught in my 
time, although these chambers gave the date of Buddha as nine 
hundred years before that time. The great trouble with Christ- 
ian commentators is, that they want to bring all religions 
within the Mosaic period ; and that biases their judgment and 
leads them astray. I want to say, here, that the Panch Pan- 
dou and the temple of Boro Bado, as it was called by us, were 
the sources from which the civilizations of Mexico, Central 
America and Peru originated ; for the same kind of crosses 
that are found in the Panch Pandou, and in the temple of 
Boro Bado, are identical with those to be found in the Aztec 
temples of Mexico, the temples of Central America, and the 
temples of Peru. The three gospels of Matthew, Mark and 



BODHISHORMAH. 277 

Luke were derived from, and were part and parcel of the 
Ancient Gymnosophic religion which Apollonius received 
from Phraoetes, king of Taxila. Apollonius was a me- 
dium for spirit control. I was also a medium among the 
Chinese. I taught amongst them at the foot of the cele- 
brated Mount Sung. [Was that region celebrated as a place of 
learning ?] Yes ; and also for learned hermits to congregate 
and die. I am satisfied that if you will follow the clews that 
I have given you, in this communication, that you will find 
that Sun-worship was identical with Buddhism, the latter 
only being a reformation of the former. These things have 
been ignored by modern archaeological scholars, because they 
would conflict with the teachings of Christianity. [Have the 
gospels of Matthew, Mark, Luke and John been modified 
from the original writings, other than in the change of names 
and the scenes of the events related ?] The idea of Jesus is 
rather Egyptian than Indian. The most virtuous, holiest and 
purest man of his generation, became the object of the venera- 
tion of the people, and was held up as an example for after 
generations to follow. They deified them and certain stars 
were dedicated to them. These celestial personifications were 
taught mystically by the priests to heighten the effect upon 
the minds of their ignorant followers. If you have any other 
questions, I will answer them if I can. [We know that the 
Gospel of St. John varies from the three synoptical gospels in 
essential particulars ; and we have much reason to believe that 
while the Gospel of John, the Pauline Epistles, the Catho- 
lic Epistles, and Revelations, are of Buddhistic origin, that the 
gospels of Matthew, Mark and Luke, and the Acts of the 
Apostles, are of Brahmanical origin, and relate to the Hindoo 
Chrishna Is that conjecture correct ?] The books, from the 
Gospel of John to Revelations, in the New Testament, were 
borrowed from the Buddhistic visions of Deva Bodhisatoua. 
[En what respect did the Buddhists and Gymnosophists 
differ?] The Buddhists, in my time, were what you term 
Spiritualists. The Nirvana or heaven of rest, as it was originally 
taught, meant simply a place where the spirit regained its 
power after leaving the mortal form, and after a longer or 
shorter time, having recuperated in strength, it passed on 
through those spheres of spirit existence that you Spiritualists 
talk of. On the other hand, the Gymnosophists were more of 
the perfectionist belief, and taught that the released spirit of the 
righteous went straight to God. That was the essential differ- 
ence between the two teachings. My name was Bodhishormah." 

We can find no mention whatever of Bodhishormah, and 



278 ANTIQUITY UNVEILED. 

can therefore only judge of the authenticity of the communi- 
cation by the collateral facts that bear upon the matters testi- 
fied to by the spirit. But these are so numerous and so pointed 
as hardly to leave room to doubt its authenticity. That the 
medium could have invented such a communication, no 
reasonable person can suppose ; for apart from the significance 
of the several statements therein contained, the general tenor 
of the communication establishes the distinct individuality of 
the communicating spirit. 

It is to be hoped that the time is not far distant when the 
true and perfect teachings of the Brahmanical, Buddhistic and 
Gymnosophic religions of India, will be given to the people of 
Europe and America. When that is done, the Christian pla- 
giarism of those teachings will be laid bare and the Christian 
delusion at an end. For centuries the Christian priesthood 
monopolized the learning and knowledge of the world, but 
that monopoly no longer exists. Untrammelled scholarly 
thinkers have gone to the front in antiquarian, archaeological, 
philosophical, and scientific researches, and the truth in all 
these directions, is being brought to light with resistless force. 
Neither the Christian Fathers nor modern Christian commen- 
tators or their deluding performances, can stay the resistless 
force of the on-coming flood of light from the ancient world. 

It will be seen that this Buddhist spirit claims the Budd- 
histic origin of six of the chief books of the Old Testament, as 
well as the more important parts of the New Testament. This 
claim has never before been presented, so far as we know ; and yet 
it is consistent with much that is positively known. Not one 
of the books of the Old Testament is of Hebrew origin, as it 
has been claimed they were. They are, beyond all question, 
of Eastern origin, having only been parodied by the Jewish 
priesthood, and put before their followers as Jewish originals, 
as the various Targums plainly show. The Psalms and 
Proverbs of the Old Testament are in their nature, construc- 
tion, and use, so similar to the Buddhistic books now extant, 
as to show that they are either varied versions of one original, 
or varied versions, the one of the other. In either case it is 
impossible that Judea should have been the country of their 
origination. There is just as much historical certainty that 
neither of the Gospels according to Matthew, Mark, Luke and 
John, of the New Testament, originated in Judea ; and it is in 



BODHISHORMAH. 279 

the highest degree probable, that the country of their origina- 
tion was India. The spirit says he knows that this was the 
fact so far as the Gospel according to John, the Pauline Epis- 
tles, the Catholic Epistles and the book of Revelations are con- 
cerned. That he does not include the synoptical Gospels and 
the Acts of the Apostles, grows out of the fact that they were 
of Brahmanical rather than of Buddhistic origin. 

The spirit says that Christian authorities have set him down, 
chronologically, as having flourished about A. D. 495, instead 
of A. D. 340, to conceal the nature of the Buddhistic writings 
in his possession. Of this we have no means of judging, not 
having been able to find any historical reference to Bodhishor- 
mah. The truth of the matter may be yet established. 

But now, we come to a portion of the communication that is 
as important as it is new to us. The prevailing impression has 
been that Buddhism was but a schismatic offshoot of Brah- 
manism, and merely amounted to an attempted reformation of 
that Aryan religion. The testimony of Bodhishormah is the 
first denial of that supposition. He says that Buddhism had 
nothing to do with Brahmanism, but was derived from the Zo- 
roastrian and Egyptian systems of Sabaism or Star worship. As 
proof of this fact the spirit tells us that at the village of Bang 
in Bombay, India, on the road from Guzerat to Malioa are five 
subterranean chambers, which represent the five mountains of 
Buddha, and that they are called the Panch Pandou, that it 
was there he taught Buddhism ; and that the inscriptions in 
those chambers showed that Buddha had flourished 900 years 
before his time, (340 A. D.) 

It is with stinging satire that the spirit says: u The great 
trouble with Christian commentators is, that they want to 
bring all religions within the Mosaic period, and that biases 
their judgment and leads them astray." The spirit is more 
than charitable to suppose that the learned, among those com- 
mentators, do not know that in taking that course, they are 
not seeking to find, but seeking to avoid the truth. 

This spirit confirms what was testified to by Deva Bod- 
hisatoua. The latter claimed to have been a medium, and 
while in a state of trance wrote the books which were ob- 
tained by Apollonius at Singapoor. This spirit refers to the 
visions of Deva Bodhisatoua as the source of the parodied 
Christian writings, from the Gospel of John to Revelation, 
inclusive. 



280 ANTIQUITY UNVEILED. 

The spirit no doubt makes a correct statement as to the differ- 
ence between Gymnosophism and Buddhism. The Buddhists 
were certainly Spiritualists, while the Gymnosophists were 
perfectionists, and held that there was no necessity of pro- 
gressive advancement in spirit life. The importance of the 
light this communication throws upon many points of histori- 
cal doubt, cannot be too highly estimated. 



SE^VlUS SULtPlCItfS GKMQK. 

A Roman Emperor. 



11 1 greet you :— There is but one way open to all spirits to 
progress, and that is, to study to tell the truth, as far as they 
knew what it was, when they lived in mortal forms. That is 
the only recompense they can make to mortals for the wrongs 
they have done. T was born B. C. 20 at Borne. I died or 
passed away in A. D. 69 ; and you can see by these dates that I 
cover the most important period of the establishment of the 
so-called Christian religion. I was consul at Rome in A. D. 
33, governor of Africa in A. D. 45, and finally emperor of 
Rome for a very short time, when I was assassinated in the 
forum by soldiers under the command of Otho. In A. D. 33, 
while consul at Rome, a letter was addressed to me by one 
Philus of Antioch, stating that there was a great insurrection 
there, on account of the entrance into that city of a doer of 
many wonderful things ; and he was apprehended there and 
sent to Rome, where he was brought before me. His name was 
Apollonius of Tyana, or Tyanseus, as we called him in those 
days. He was charged with having defrauded the people. I 
said to him: "If you can produce before me those manifesta- 
tions of power which you are charged w T ith having produced 
by fraudulent means, I will free you and remain your friend 
for the rest of my days." There was a man present whose name 
was Martianus. He was bent like this. [Here the medium's per- 
son was used by the spirit to imitate a man bent nearly to the 
ground.] He had never stood erect since he was born. Apol- 
lonius turned to him and said: "I command you to stand 
straight," and instantly he was straightened before us. I ac- 



GALBA. 281 

quitted Apollonius, and he was allowed to return to Antioch, 
or to go where he pleased. The next time I met him was in 
Carthage, in Africa, in A. D. 45. He was again arrested — this 
time by one Publius iElius, who was his accuser and his judge 
— because he did not restore his daughter to health. It was 
proven that Apollonius had received from him something like 
twenty talents of silver, but he had given it to the poor. He, 
however, had restored the sight of the son of this Publius, 
although he could not cure the daughter. He was going blind, 
and Apollonius removed the cataract from his eyes, thus re- 
storing his sight. [Did he do that by a surgical operation ?] 
No ; he did it by magnetic power. Under its influence the film 
grew thinner and thinner, and finally disappeared from his 
eyes. I did not see Apollonius again until A. D. 50, when I 
was again at Rome. This man, at that time, had grown into 
great favor. He was looked upon as the incarnated represen- 
tative on earth, of Jupiter, or Apollo, or both. From the time 
when I began to understand things, about B. C. 5, until the 
time of my death in A. D. 69, 1 never heard of but four differ- 
ent kinds of religious doctrines that then prevailed, and I will 
name them. First, the Pythagorean or Platonic ; second, the 
Gymnosophic ; third, the Essenian ; and fourth, the Apollo- 
nian. Those at least were the four principal religions, outside 
the worship of the Greek and Roman myths of my day. As 
far as I was myself concerned, my individual belief, would be 
more likely to correspond with Mahomet's. That is, I was a 
fatalist, and believed that whatever happens must be, and I 
submitted to that necessity. I do not claim to have been an 
ambitious man — I do not claim to have been a virtuous one ; 
but as a spirit, sir, I do claim to be an honest one. [Have you 
any knowledge as to whether Apollonius of Tyana, did or did 
not go to Jerusalem about the year A. D. 33?] Two years 
later than that, in A. D. 35, I heard of it. [What did you hear 
in relation to it?] I heard from Pontius Pilate that a man, 
whom he told me was Apollonius, rode through Jerusalem on 
an ass ; and because he had cured lepers outside the gates of 
that city, the people gave him a great ovation. [Did the Jewish 
priests have him punished ?] He left the city very suddenly, 
because of the uproar he created among the Jews, which ever 
took place when anything threatened to interfere with their 
religion. Servius Sulpicius Galba, once emperor of Rome." 

Refer to Encyclopaedia Britannica for account of Galba. 

This spirit tells us he was born in B. C. 20 instead of in B. 
C. 3, as the date of his birth has been supposed to have been. 
There are some things that would go to show that the date 



282 ANTIQUITY UNVEILED. 

given by the spirit as the time of his birth, is more nearly cor- 
rect than that which is assigned by historians. If he was born 
in B. C. 3, he would have been only thirty-six years old at the 
time he was consul in A. D. 33, or in 31, as is the date fixed as 
the time of his appointment to the consulship by Tiberius. It 
is hardly possible that one so young should have attained that 
rank. Besides, it is mentioned by Suetonius, that Augustus, 
who died in A. D. 14, predicted the future rise of Galba. K 
that be so, then Galba must have been then only 17 or younger. 
For that reason this statement of Suetonius has been ques- 
tioned. But if Galba was then old enough to have shown his 
fitness for official promotion, he must have been born about the 
time he stated (B. C. 20.) He had no doubt been called to 
official position before the death of Augustus, and thus dis- 
played his qualifications for public service. Still further than 
this, ft is admitted that very little is known of the early life of 
Galba. This is because it has been found convenient to place 
the date of his birth several years later than the time of its 
occurrence. The spirit certainly understood what he was say- 
ing, for he not only names the year B. C. 20 as the time of his 
birth, but he says that in B. C. 5, he was old enough to under- 
stand and remember the current events of that period. We 
regard this variation from the supposed date of his birth as 
one of the strongest proofs possible that this communication is 
as authentic as it is true. Galba is spoken of as an aged man 
when appointed, by Nero, governor of the province of Spain, 
and his administration as that of a man w T orn out by age or 
governed by fear. If Galba was only in his seventy-second 
year, at that time, it is hardly likely that he would have been 
greatly disqualified from manifesting his usual ability as a gen^ 
eral and governor of provinces. We therefore incline to believe 
that Galba was a much older man at that time. 

This communication, if it may be credited, throws much 
light upon the suppressed portions of the Life of Apollonius 
by Philostratus, and in the most surprising manner confirms 
the communication given by the spirit of Apollonius. See 
communication, Apollonius page 17. 

If the statement of the spirit of Apollonius is correct, he 
must have been thirty-one or thirty-two years of age when he 
went from iEgse to Antioch, and if he was taken to Borne to 
be tried by Galba the consul, at that time, he was in his thirty- 



GALBA. 283 

second year. It is true that Apollonius did not say anything of 
the commotion he had created at Antioch, but he did expressly 
state that he went to Antioch, and from there to Jerusalem. 
This would indicate that Apollonius returned from Rome, after 
his release by Galba, and no doubt finding the disaffection 
towards him still existing, was all the more willing to go to 
Jerusalem, where his renown as a medium of spirit power had 
preceded him. At all events, it is just this part of the history 
of Apollonius that is missing. It is hardly likely that Damis 
his disciple, who wrote annals of his life, and Philostratus who 
wrote his biography, should have said nothing of these most 
striking and important events in his life. It is certain that 
none of the writings of Damis have been permitted to come 
down to us, and the oldest copy of Philostratus', Life of Apol- 
lonius does not date earlier than the tenth century. The 
wonder is that any part of the latter work was allowed to come 
down to us. 

It is a historical fact that Galba was consul in A. D. 33, and 
if Apollonius was apprehended at Antioch, as the spirit states, 
it was before him that Apollonius would have been brought 
for judgment. It was about that time Apollonius must have 
gone to Antioch, and his advent there, after the wonderful 
things related as having occurred through him at iEgse, while 
with the priests in the temple of iEsculapius at the latter city, 
no doubt would have caused the greatest consternation among 
the Grseco-Roman priesthood. We infer that Philus of Antioch 
was a Roman priest. The details of the result of the hearing 
of Apollonius at Rome, are entirely consistent with the won- 
derful manifestations of spirit power that are known to have 
occurred through Apollonius, not only before, but for more 
than sixty years after that period. 

It is also a historical fact that Galba was by Nero appointed 
governor of the province of Africa in A. D. 45, and that he 
was then at Carthage. It is also a historical fact that having 
been driven from Rome by Nero, that Apollonius went from 
Rome to Gaul and Spain, and from the latter country went to 
Africa, and was at Carthage, at the time the spirit of Galba 
states he was there. We may therefore infer that the incident 
referred to by the spirit, the arrest and discharge of Apollonius 
in Carthage actually took place. From Carthage he crossed to 
Italy, and from Italy set sail for Greece, and from that country 



284 ANTIQUITY UNVEILED. 

went to Egypt where he was when Vespasian was declared 
emperor, on the death of Nero. 

The spirit tells us that the next time he saw Apollonius was 
at Rome in 50 A. D. , when he was again in that city. This 
must have been before the second edict of Nero against the 
philosophers, and not afterwards as has been supposed. It is a 
well-established historical fact that by A. D. 50, Apollonius 
had become greatly renowned, and exerted a powerful influ- 
ence over the minds of the ruling classes as well as the com- 
mon people. We have thus the facts which go far to confirm, 
if not to establish, the positive truth of the detailed statements 
of the spirit. 

The spirit tells us that the four principal religions that pre- 
vailed in his time were the Pythagorean or Platonic, the 
Gymnosophic, the Essenian, and the Apollonian. He further 
tells us that these were combined in a fifth called the Eclectic. 
Whether Galba was or was not what he claims to have been, a 
fatalist, we have no means to determine, and must therefore 
take the spirit's statement on that point for what it is worth. 

But what the spirit says in regard to Apollonius's visit to 
Jerusalem is of the greatest interest, if true ; as it shows who 
the Jesus of Nazareth was, who created such a confusion 
among the Jews of Jerusalem in A. D. 34-35. The spirit tells 
us that two years after Apollonius was at Jerusalem, that Pon- 
tius Pilate told him of the entrance of Apollonius into Jerusa- 
lem riding on an ass, and that the Jews gave him a grand 
ovation on account of his healing lepers outside the gates of 
the city. Now it is historically true that Galba and Pontius 
Pilate were at Rome at that time, Pilate having been summoned 
to Rome to answer for some acts of misadministration as pro- 
curator of Judea. Nothing could be more probable than that 
Galba and Pilate met at that time, and it is hardly less 
probable that such a conversation was had, or that such a 
narrative on the part of Pilate was given to Galba. 

We do not hesitate to say that we credit this communica- 
tion, it being so consistent with historical probabilities, and so 
entirely consistent with the communications that have been 
before given relating to the same circumstances. Thus the 
testimony of spirit after spirit is piled up, all tending in the 
most surprising manner to show that Apollonius of Tyana and 
his labors, are the sole basis of the so-called Christian religion ; 
and thus the fraudulent nature of that religion is being demon- 
strated beyond all reasonable doubt. 



JUSTINUS. 285 



juriimrius justijius. 

A Latin Historian. 



"I salute you : — In coming back here I am like a whipped 
school boy, who has a tale to tell. Although I have studied 
for many years to give a clear and definite explanation of the 
history of my time, yet I have never been able to strike the 
conditions and circumstances to enable me to do so, until you 
prepared the way for me. [I assure you I am only too happy 
to have had it in my power to do it.] You may rely upon the 
fact that you are doing a great work for us spirits and for 
humanity. [My most earnest hope is that I can do more.] 
But our power is not great as against the avariciousness of 
mortals at the present time. The more perfect you can make 
the conditions for us to come, the stronger the spirit friends 
can be united with you, and the more they can do for you. 
But it seems as if Hades itself had broken loose on the mortal 
plane. I was in my mortal life a historian, and I epitomized 
or copied (about half of which has been permitted to come 
down to you) from the history of my friend Pompeius Trogus. 
The whole of his history of universal affairs down to B. C. 28, 
was in my possession. I use your Christian names and dates, 
because they will be better understood by your readers. Trogus 
said that in his day that the two great governing powers, 
amongst the ignorant, were Jupiter at Thebes and Apollo at 
Rome. But mark you, he said that amongst the enlightened, 
the Pythagorean religion of the Greeks was blended with the 
Christos religion of India. [That was prior to the Christian 
era ?] Yes, sir. I copied that portion of Trogus' history which 
related to Christos, who was later than the elder Zoroaster. 
That portion of my history that related to Apollonius, later 
on, was allowed to stand, but the name of Apollonius was 
changed or dropped, and the Christos of whom Trogus wrote, 
was altered into Christ. In my day the name was Hesu 
Christos. In the days of Eusebius it was made Jesus Christ. 
At that time the only religions that prevailed, beside the wor- 
ship of the Greek and Roman gods, were the Pythagorean, the 
Hesus Christos, the Gymnosophic and Gnostic systems ; and 
what was called the Eclectic system, a combination of all the 
religious systems then prevailing in the East or in the Roman 
Empire. I wrote these facts down faithfully, but the Chris- 






286 ANTIQUITY UNVEILED. 

tians have never allowed anything that I wrote to stand as it 
was, except what sustained their own scheme of deception. 
Basilides and Valentius taught the doctrine of three gods in 
one, or the Trinity of the Gnostics. The male and the female 
principles in nature, and their product, the universe or the 
child, represented the trinity in all created life. This was the 
trinity that all the Gnostics, in my day, taught. The false 
trinity was started by Eusebius, and was made to assume its 
present Christian form some two or three centuries later. The 
especial reason why the founders of Christianity destroyed so 
many manuscripts written prior to A. D. 260 was because they 
threw too much light upon all these matters, and showed that 
the Pythagorean first, the Platonic and Essenian next, the 
Gymnosophic and Gnostic next, and finally the Eclectic sys- 
tem, which combined the principles of all the others ; together 
formed the actual basis for Christianity as it now is. This is 
as well as I can state these matters as a spirit under the circum- 
stances ; but I am afraid I have performed my office poorly. I 
have, however, done the best I could. I hope you can get at 
the facts from what I have stated." 

Refer to Smith's Greek and Roman Biography for account 
of Pompeius Trogus and Justinus. 

In the work above referred to will be found under the title of 
Justinus the accepted account of the literary labors of Pompeius 
Trogus, and Junianus Justinus. The reader may readily perceive 
the magnitude of the priestly crime, that deprived the world of 
the literary treasure contained in the great Universal History 
of Trogus. It was fortunate indeed that Justinus should have 
duly appreciated the inestimable importance of that now de- 
stroyed history. Indeed we regard it as providential that he 
should have been prompted to write an epitome of its most 
important contents, for only in that way has any portion of 
them been permitted to come down to us. But these priestly 
enemies of truth, it seems, have not even permitted the ex- 
cerpts of Justinus, taken from that treasury of historical 
information to come down to us intact. But a portion of them 
have escaped the destruction of those enemies of humanity, 
the founders of the so-called Christian church ; and Justinus 
has been censured by modern critics for "the slovenly" 
manner in which he executed what they are pleased to con- 
sider as an abridgement of Trogus. Had they had the common 
sense or fairness to judge Justinus correctly, they would have 
seen the mutilated and fragmentary condition in which his 



JUSTINUS. 287 

historical compendium had been allowed to come down to 
us ; and they would have reserved their censure for the moral 
miscreants who, in the name of the Christian religion, had 
mutilated the work of Justinus. 

Just here we stop to ca]l the reader's attention to a point 
that seems to have received no attention from general critics. 
It was made manifest by the communication given by Eu- 
thalius. (See page 61.) It is historically known that 
Euthalius broke the Acts of the Apostles and the Pauline and 
Catholic Epistles into verses ; but the reason for this has never 
been rightly understood. Originally those books of the Bible 
were continuous, and did not admit of interpolated sentences, 
without the interpolations being manifest to critical readers. 
When broken into distinct and separate paragraphs, it was 
much more practicable to interpolate paragraphs without de- 
tection. Euthalius told us that he set about completing the 
work of theological deception which was begun by Eusebius 
of Csesarea, and made such additions and omissions in his ver- 
sions of these books as he thought would serve his purpose. It 
would seem that to the fact of Justinus' s work being only an 
epitome of Trogus's great work, is the preservation of any part 
of it due. The Eusebiuses and Euthaliuses into whose hands 
the compendium of Justinus fell, found they could, without 
certain detection, eliminate a large portion of it ; and as much 
of it was calculated to make plain the Christian theological 
fraud in which they were engaged, they, instead of destroying 
the whole work, as they had done with the Universal History 
of Trogus, concluded to destroy the obnoxious parts of it, and 
allow the remainder to come down to our time. Only in this 
way can the destruction of the whole of Trogus's work, and 
the destruction of only a portion of Justinus' s, be accounted 
for. Otherwise the whole of the latter would have shared the 
same fate. 

It has been seen that the time when Justinus lived and 
wrote has been a matter of historical and critical doubt. This 
doubt need no longer exist, for the guide of the medium, in an- 
nouncing the presence of Justinus, said that he was a Latin 
historian in the reign of Titus Pius Antoninus (A. D. 161.) It 
would therefore seem certain that the words of ' ' Imperator 
Antonine " in the preface of Justinus's history, were rightfully 
there, and were not " an interpolation foisted in by some of the 



288 ANTIQUITY UNVEILED. 

earlier editors, &c. " Pius Antoninus reigned from A. D. 138 to 
161, and it was undoubtedly within that period that Justinus 
wrote his history. Now, the spirit of Justinus says he had the 
whole work of Trogus in his possession when he wrote his own. 
It would, therefore, appear that it must have been after that 
date (A. D. 161) that the work of Trogus was destroyed, as it 
was then extant and in the possession of Justinus. It was to 
conceal the fact that Trogus' history was in existence at so late 
a day, that any question was raised as to the period in which 
Justinus nourished. But that concealment will no longer 
avail. By that strange fatality that seems to attend the per- 
petration of crime against humanity, the words " Imperator 
Antonine " have been preserved against all priestly efforts to 
avoid them, in the extant copies of the preface to Justinus's 
history. Those words seem to have been providentially pre- 
served to authenticate the spirit testimony of Junianus Justi- 
nus ; as has also the prenomen Junianus, about which there 
has been the same doubt. The corrections and explanations of 
historical facts, such as these, in so many instances, throughout 
this unprecedented series of communications, are most con- 
vincing proofs, not only of their authenticity and truthful- 
ness, but of their inappreciable value. 

Pompeius Trogus, through the guide, claimed to have 
written history in the time of Julius Caesar, which must have 
been prior to B. C. 44, when the latter was assassinated. It is 
not improbable that he survived Caesar, and also flourished in 
the reign of Augustus, who died in A. D. 14. Indeed the 
spirit of Justinus says that the history of Trogus came down to 
B. C. 28, three years after Augustus attained imperial power. 

The compliment which the spirit of Justinus paid to us, in 
attributing to our humble efforts to advance the truth, his 
ability to give his invaluable spirit testimony, is one that we 
highly appreciate ; and nerves us with strength to persevere 
in the work we have in hand. In view of the opposition, mis- 
representation and persecution that we have had to endure 
and overcome, we think it must have been to that that the 
spirit referred when he said: " But it seems Hades itself had 
broken loose on the mortal plane." 

Justinus tells us that the history of Pompeius Trogus made 
manifest the fact that before the Christian era, among the 
learned Greeks, the Pythagorean religion blended with the 



JUSTINUS. 289 

Christos religion of India, was the accepted religion. And 
further he tells us that he copied those portions of Tragus' 
history that related to the Christos religion, but that portion of 
his history that related to Apollonius was permitted to stand 
with the name of Apollonius suppressed and the name of 
Christos changed to Christ. We have no means of judging 
how far this is correct, as we have been able to find no transla- 
tion of Justinus's History, but from the fact that the scholastic 
writers of the Middle Ages made frequent quotations from 
Justinus's History we may infer it is in the main correct, as 
they wrote to please the Christian believing world. From the 
testimony of this and other spirits, especially Plotina Pompeia, 
it would seem there was a worship devoted to a Christos Hesu 
or Hesus Christos at a very early period, and before any authen- 
tic historical mention of Jesus Christ was ever heard of. If 
such was the fact, it is not difficult to determine whence the 
name Jesus Christ was derived. 

It was unquestionably true that the Gnostics, Basilides and 
Valentinus, who not remotely followed the trinitarian doc- 
trines of the Gymnosophists, based their whole theological 
system upon the natural trinity of father, mother and child. 
The Christian divergence from that true trinity has been the 
cause of more bloodshed and suffering than any other theo- 
logical error that was ever promulgated. 

This spirit certainly speaks the truth when he says that the 
reason why the founders of Christianity destroyed so many of 
the works that were written prior to A. D. 260, was that they 
threw too much light upon the real sources from which they 
borrowed their religion. It is a recognized fact that the doc- 
trines of Pythagoras, Plato, the Gymnosophists, the Gnostics, 
and the Eclectics, as well as nearly all or most of the Brah- 
manical and Buddhistic doctrines of India, and the Magian 
doctrines of Persia, are blended and conglomerated with 
groundless personal fictions, in the Christian Bible. No one 
can read and compare the Christian doctrines with the doc- 
trines of all those ancient religions and not see, at every step, 
that the former is not a spurious version of the latter. 

As we have been able to confirm the truth of so much that 
the spirit testified to, by the most unexpectedly preserved col- 
lateral facts, we cannot see hew those portions of it, the direct 
or collateral proof of which cannot be reached, can be reason- 
ably questioned. 



290 ANTIQUITY UNVEILED. 



PLtOTIflflL P0]V[PEIR. 

Wife of the Roman Emperor Trajan. 



11 1 salute you, sir, in the interest of truth. I lived, that is, 
in a prominent way, a very short time after the death of Apol- 
lonius of Tyana. I saw him when I was a young girl, but never 
had any acquaintance with him, he dying before I reached 
womanhood. Of the Jews of my time, that is, in the reign of 
the emperor Trajan, the Pharisees and Essenes were the two 
principal sects. The Saducees did not believe in the resurrection. 
They were very few in number and exerted but little influence. 
It was believed throughout the Roman Empire, at that time, 
that Apollonius of Tyana was the human representative of the 
god of Apollo, on the earth ; in fact was regarded as his son. 
There was no Jesus Christ known of in my day. There was a 
Christos Hesus, which was a combination of Indian and Scan- 
dinavian gods. This combination of gods was brought about 
by the slaves that had been brought from Asia and Northern 
Europe into Italy. There was a worship of this combined god 
under the designation of the Christos Hesunian religion. I 
myself received divine honors after my death, and I was con- 
sidered as being taken from the husband of my mortal life to be 
the companion of the god Apollo in the spirit life. I took a 
great interest in all classes and grades of Roman citizens ; and 
did my best, in all kindness, for them. I had no prejudice 
against any religion. The religion of India was made to assume 
a different shape from that which ancient manuscripts set it 
forth to be. Among all the letters addressed to my husband, 
the emperor Trajan, up to the time of my death (A. D. 128), 
relating to religious matters, I never saw any that did notrelate 
to the religions of Christos Hesus or Apollonius. [Did you ever 
seethe letter of Pliny the Younger to the emperor Trajan?] 
Yes ; I saw a letter relating to the Essenes of Antioch, sent at 
the instance of Apollonius of Tyana and Ignatius of Antioch to 
the emperor. It was forwarded to Trajan from Pliny by the 
hands of one Paulus of Thessalonica. Paulus travelled into 
Bythinia and had an interview with him there. Pliny was the 
prefect of Bythinia at that time. Paulus, who w T as a Greek 
Jew, was merely the messenger or bearer of the letter to Rome. 
But Pliny saw nothing wrong with the Essenes, and reported 
that they were quiet and inoffensive citizens. There was no 



PLOTINA POMPEIA. 291 

antagonism at that time between the Platonic and Eclectic 
philosophies. The Eclectic philosophy was an offshoot from 
the doctrines of the Gymnosophists, but they had gained but 
little headway in my day. The principal religion of that time 
was the worship of the ancient Grecian and Roman myths. 
Essenianism was, in almost all its practical features, commu- 
nism ; every thing was held and enjoyed in common. I want 
to dwell particularly on the Christos of India, as he was under- 
stood in my day. He was regarded as an incarnation of deity, 
and was worshipped as such. His religion had been brought 
through the intermediate countries to the Mediterranean sea, 
and had become modified from the form it had, at Singapoor, 
where Apollonius terminated his eastward journeying. As 
Apollonius moved westward from India, he came to be regarded 
as the ancient Christos. There were no miracles performed by 
him. What he did in the way of healing was through his 
mediumship. But the greatest part of the change in the religion 
of Christos was made by Apollonius himself. The Revelation 
written by the hand of Apollonius on the isle of Patmos, was 
considered in my time as one of the greatest and most mystical 
manifestations of mediumship, and was read as such by the 
learned. [Was there any reference to Jesus in that mystical 
communication ?] There was no reference to Jesus whatever. 
I belonged* to the mystics, or secret inquirers into what you 
would consider spiritual phenomena. We had our meetings or 
circles for that purpose. [Was the emperor Trajan also a mem- 
ber of the mystics?] He understood that such phenomena 
occurred, but he was more of a Materialist in his views. I 
leaned more to the spiritual and he more to the materialistic 
view of things ; but as long as he lived I was never interfered 
with in my researches by him. In the year A.D. 85, Apollonius 
taught at Rome under the name of Paulus or Paul. [Do you 
know that to be the fact personally ?] It was a well known fact 
in my day. He received divine honors after his death, as the 
son of Apollo. In his biography he is represented to have been 
the incarnation of the God Proteus. That was simply the work 
of Philostratus who wanted to claim Apollonius as a Greek. In 
my time, when any man made his mark in the w T orld, all Greek 
writers wanted to claim him as a Greek. Although I had no 
personal acquaintance with Apollonius, I conversed with those 
who were acquainted with him, and who received all know- 
ledge of him from Damis, his disciple. I also knew many Jews 
who were followers of Apollonius. They became so from what 
occurred through Apollonius when he was at Jerusalem. The 
account that they gave of his journey to that city, was precisely 
the same as the modern account of the same events, attributed 



292 ANTIQUITY UNVEILED. 

to Jesus of Nazareth. The Nazarites of my day were the same 
as your modern monks. They shaved their heads as the crown- 
ing act of their initiation. I never visited their settlements, 
but those of them who were sent to us, always had their heads 
shaven. [Did they get their name from a place or settlement ?] 
They came from Gaza. The Nazarites of my time were the 
same in belief as the Unitarians of your day — that is they were 
the worshippers of one God, and did not acknowledge an in- 
tercessor. But they changed their views, subsequently, and 
united with the Gnostics, with whom they became identified. 
I think this will be made plain by sculptured inscriptions on the 
ruins of ancient Hierapolis. I think if the ruins of that ancient 
city could be properly explored, the truth of my communica- 
tion can be established. I felt that I could give my communi- 
cation, to-day, and I have therefore accompanied the medium 
here for that purpose. [The medium told us that the spirit that 
wanted to control him, had been with him for several hours 
previously.] I think if you will carefully examine the most 
ancient copies of the letter of Pliny to Trajan, you will find in 
what respects it has been changed and interpolated. I am in- 
formed that the two most ancient copies of it are in the Vatican 
Library at Rome, and the Royal Library of Berlin." 

Refer to Smith's Greek and Roman Biography and the Bio- 
graphie Universelle for account of Plotina Pompeia. 

Such was the illustrious woman whose spirit returns and 
gives that remarkable communication. We will now proceed 
to test the communication by such facts as have come down to 
us in history. 

The spirit tells us she lived in a prominent way (meaning as 
a Roman empress) a short time after the death of Apollonius of 
Tyana. This is the fact. Apollonius died about A. D. 99 or 100 
and Trajan succeeded Nerva in A. D. 98. His distinguished 
wife only became famous shortly thereafter, when her noble 
qualities of head and heart and her influence over Trajan be- 
came recognized by the Roman people. Plotina must then 
have been yet a young person. The spirit tells us that of the 
Jews of her time, the principal sects were the Pharisees and 
Essenes, the Saducees having sunk into comparative insignifi- 
cance. This is undoubtedly true, for a belief in an after life, 
which the Saducees opposed, had by that time become almost 
universal. 

The spirit testifies positively to the fact that Apollonius of 
Tyana was in her time regarded throughout the Roman world 



PLOTINA POMPEIA. 293 

as the human representative of the god Apollo, on the earth, 
and was in fact regarded as his son. She testifies with equal 
positiveness that no such person as Jesus Christ was then 
known. She admits that there was a god, known as Christos 
Hesus, which was a combination of Indian and Scandinavian 
gods, which was brought about by the meeting of the Eastern 
and Western slaves transported by their Roman conquerors 
into Italy. The spirit tells us that this combined god was 
worshipped under the designation of the Christos Hesu reli- 
gion. Of the truth of these statements we can only inferentially 
judge. It is known that Apollonius received divine honors 
more than two hundred years after his death, from a large 
part of the Roman world. It is also known that it was a com- 
mon practice of the Romans to make captives of their prisoners 
of war, and to carry them in triumph to Rome to swell the 
honors of the conquerors. It is reasonable to infer that those 
captives would adhere to the religions of their respective coun- 
tries. It is not unreasonable to suppose that these various 
religions should become blended as they met in Italy, and es- 
pecially since the Hindoo Chrishnaand the Druid Hesus were 
one and the same god, or personification of the sun, and both 
had undoubtedly the same source or origin. 

We have every reason to feel that the testimony of this spirit 
is in all essential particulars correct, and being so, it is most 
important as collateral confirmation of the testimony of many 
other spirits who have preceded her. But no points of her 
testimony are more important than those which relate to 
Apollonius's visit to Jerusalem, and to the fact that he preached 
in Rome in A.D. 85, during the reign of the emperor Domitian, 
under the name of Paulus or Paul, thus identifying Apollonius 
with the Jesus and Paul of the Christian Bible. 



294 ANTIQUITY UNVEILED. 



FAcmi&RS. 

Negus or King of Abyssinia. 



"I geeet you, sir :— I reached the height of my time in 
1642. I had to deal with the Jesuits of my time. They at- 
tempted to force their religion upon my people. I was Negus 
of Abyssinia in 1642. I want you to notice particularly that the 
Adulian inscription was found within the borders of Abyssinia. 
AYe were not worshippers of the Jehovah of the Jews, nor of 
the Osiris of the Egyptians, but were a characteristic and dis- 
tinct people. We used the same religious forms that are used 
by tj^e Brahmins of India, but did not partake of their religion. 
The pyramids were built in the way they are, to mark the 
point in the heavens of the sun's greatest elevation in his an- 
nual route, after reaching which it began to descend. I want 
you, if you can, to get some of the time-serving archaeologists 
of your time to examine the ruins of Chendi, in Sennaar, and 
compare the ruins that remain there, and the symbols thereon 
inscribed, with the pyramids of Egypt, Boro Bodo, Mexico, 
Central America and South America. If they will make that 
examination they will find that most all of the past and present 
religions were derived from that portion of Sennaar that is in 
the neighborhood of Chendi. I challenge them, one and all, 
to successfully question what I have stated. People do not 
want to have the truth known. They want something else 
that accords with their ideas, as you have yourself said. [What 
was the nature of the Adulian inscription ?] The language of 
it, as it was understood by me, meant that a great king of our 
country proclaimed a trinity which was immaculately great, 
that all people must be subordinate to. [Who was that king?] 
His name commenced with an A. [Was it Aeizanes?] That 
was his name. All names had great significance, and the 
names of the most powerful generally began with the letter A, 
that symbol representing the first one. It also denoted the 
great developing forces in nature, to the artless people of an- 
cient times. [Was there any trace of the teachings of Apollo- 
nius of Tyana in Abyssinia?] There was no trace of his having 
travelled over that country, so far as I know. He might have 
passed through the country, but he could have left no lasting 
impression behind him. Most of the people inclined to pan- 
theism or nature worship. It was for that reason they got me 



FATHER AMIOT. 295 

to drive the Christians out of their country. They were teach- 
ing doctrines that were in conflict with what the Abyssinians 
believed. One of the most marked things to be observed in 
Abyssinian architecture is this ; the use of the figures of mon- 
keys, to represent the development theory of the origination of 
species. You will find in the representation of the earliest age, 
a monkey with his tail curled upon his back, and as age after 
age succeeded, the tail of the monkey was represented as shorter 
and shorter, until there was only a stub ; and in the latest age 
of development, the tail was represented as altogether gone, 
thus by thousands of years anticipating the Darwinism theory. 
[Have you met Darwin in spirit life?] I have, and it was in 
conversation with him that I learned the significance of the 
architectural record I have spoken of. I was myself not very 
well informed, and have learned much as a spirit. [What was 
the rank you held ?] I was negus or king, and as such drove 
the Christians out of the country, when I reigned in peace. A 
particular friend of mine in spirit life will follow me, Father 
Amiot, a French Jesuit. My name was Facilidas." 

The only reference we can find to Facilidas, is in the article 
" Abyssinia" in the Encyclopaedia Britannica. 



FATHBl} fl^VTIOT. 

A French Jesuit. 



"A Jesuit, sir, has very little right to come into your sanctum. 
[Certainly he has. You are very welcome.] I must of necessity 
come here to-day. [We are very happy to have you come.] At 
the time I left Europe for China, I was led to think the devil 
had put his servants in the livery of heaven. No man can 
to-day visit Canton, Hong Kong, Pekin, and other parts of 
China, and not discover that the further he can get away from 
the contaminating influences of Christianity, the more he will 
find that the Buddhistic doctrines and sacred observances are 
identical with those of Christianity, even to the eucharist. 
This much I discovered, and I said : The servants of God have 
given the devil power to duplicate their service on earth. But, 
as a spirit, it is my duty to come here and say, that Christianity 
owes its origin to Buddhism. It is useless for pseudo-philoso- 



296 ANTIQUITY UNVEILED. 

phers to try to make it appear that Buddhism did not exist 
until six hundred years after the Christian era. There is a 
time coming, and mark my words well, when this thing called 
Christianity will not stand before unbiased thought and reason. 
There are no Jehovahs — no creators — on the other side of life. 
The development of matter is one thing and the force of spirit 
or life is another. They are distinct. The expression of life in 
matter is an effect of spirit on matter. They are governed by. 
some undiscovered law, by which their amalgamation must 
produce expression in organization. Buddhism, as far as I 
have learned of it as a spirit, or as a mortal, started out with 
the idea of one central power, giving life. All religions, so far 
as I know as a spirit, are incorrect in one thing. They are all 
deistic. I have met spirits whose life on earth dates back all 
the way from the present time to eighty or ninety millions 
years ago, who knew nothing but the central force of life as the 
cause of all things. These naturally diverged in their beliefs. 
Sofhe finding that by asking particular benefits of one god, they 
have gained more from that god than any other, they adopted 
him ; and this praying to these different gods has caused the 
division among men that you see. He who confuses or con- 
ceals all truth, and seeks to tear up its very foundations, is 
considered the grandest result of human progress ; yet he is a 
miserable failure. I mean the Pope. I would not say this to- 
day, could I longer withhold it. [You have spoken of pseudo- 
philosophers, how do you know what they are doing ?] I see 
the actions of the spirits about those whom they are associated 
in their work. It is by the influence of spirits hostile to the 
truth that they write the nonsense they do. [Are those spirits 
Jesuits?] They embrace all classes of spirits who want to pre- 
vent the truth from becoming known ; and they concentrate 
their power around such persons as they can use." 

Refer to the Biographie Universelle for account of Amiot. 

The spirit of this learned and laborious Christian priest re- 
turns to testify positively to the fact that the Buddhistic doc- 
trines and observances of China, were in the last century 
identical with the religious doctrines and observances of the 
Roman Catholic Christian Church. No one was more compe- 
tent than himself, he having resided in China for forty-three 
years, to judge of the identity of the Buddhistic religion with 
Christianity. With that strange perversion of reason which is 
an unavoidable result of religious enslavement, this otherwise 
able and intelligent man was content to conclude that "the 
Servants of God had given the devil the power to duplicate 



ALTER. 297 

their services on earth." As a spirit he is forced to admit that 
Christianity owes its origin to Buddhism, and that a time is 
approaching when it will be rejected by mankind. The spirit 
repudiates all deistical ideas, as inconsistent with the laws of 
life and the organization of matter. In this he takes a position 
with the most advanced thinkers of the present age. He tells 
us he was led to that conclusion by his intercourse with spirits 
of vast antiquity. The spirit seems to have gotten bravely over 
his subserviency to the papacy, when he pronounces that 
institution a miserable failure. We venture to say the utterance 
of that truth was the signal for his spirit emancipation. Surely 
time is fast making an end of the mummeries of priestcraft, 
and the slavish fears of its victims. Stand firm ye friends of 
mental freedom and human rights, and you will ere long see 
the reign of enlightened freedom. 



A German Jesuit. 



11 1 salute you, sir : — The man or woman who originates or 
introduces anything new in this universe, is one of the Saviours 
of mankind. In my mortal life I was a Greek scholar, and 
wrote some two hundred and fifty to two hundred and eighty 
dissertations in the Greek, in the French, and in the German 
tongue. Throughout my researches, I found that the Greek 
tongue and the Sanscrit idioms are very much alike. I was 
well informed in regard to all the Greek ideas of Eclecticism, 
and in the Gospel of Apollonius of Tyana, as presented by his 
disciples Potamon and Ammonius Saccas. You had a commu- 
nication given you that is mixed in its character. The spirit 
had not the power to tell you just what he wanted to say. 
[The communication referred to was that of Facilidas, the 
Abyssinian negus.] I claim to know what he intended to say, 
from my knowledge of the Greek, and especially from some 
Pythagorean manuscripts, written either by Pythagoras, or his 
followers, corroborated by Diodorus Sicculus, which manu- 
scripts were extant in Vienna, and had been obtained from the 
same source as the Manuscript Greek copy of the Testament of 



298 ANTIQUITY UNVEILED. 

Cyrillus Lncaris, (The Alexandrian Codex). They were part 
and parcel of MSS, that T preserved when at Constantinople. 
Diodorus, by his comments upon it, and by the comments of 
other historians before his time, shows that the primitive letters 
or signs of the Sanscrit language, are to be found in the Gheez 
language of Ethiopia. Facilidas wanted to testify to that fact, 
but he failed to do what he intended. It is easy for spirits to 
take control of the medium, but it is not so easy to say just 
what they want to state. [Is it on account of that resemblance 
between the letters of the Sanscrit and the Ethiopian lan- 
guages, that there is so strong a resemblance between the letters 
of the Greek and Coptic alphabet?] Yes, and according to all I 
ever learned, either through the Latin or Greek in relation to the 
Ethiopian and Sanscrit tongues, I concluded that if there was 
any one place where man first attained to civilization, that 
place was at or near Sannaar in Abyssinia, now called Nubia, 
but at the beginning of this century, it was all embraced under 
the designation of Abyssinia. In the school of Ammonius 
Saccas, the two principal mystic symbols or signs were the 
phallic cross and Aries or the Ram. And those symbols can 
be seen upon the ruins still existing about five miles from 
where Cosmos lndicopluestes discovered the Adulian inscrip- 
tion. [What was the name of that place ?] I have the name 
at the end of my tongue, but I cannot speak it. You will find 
it mentioned in the Cyclopaedia of Ancient Ruins, under the 
title of Ancient Architecture. It was very foolish in me that 
I did not write about these facts ; but I did so as much as I 
could, in exactly the same way that the spirit of Cornelius 
Agrippa told you he did in his time — that is, I symbolized or 
parableized them. There is no class of men so deep and subtle 
as your modern priests and religious teachers of all kinds. The 
truth with them, must ever yield to the demands of the stom- 
ach. I only come to prepare the way for the next spirit, 
Herennius, the contemporary of Plotinus, who will now pro- 
ceed to enlarge upon what I have stated, as the facts were 
known to him in his day. I thank you for this hearing. [Had 
you the writings of Herennius before you ?] Yes. [Were they 
among the papers you found at Constantinople?] Yes, and 
from reading his writings I naturally formed an attachment 
for Herennius. Indeed, I have been informed by him, in 
spirit life, that he was my controlling guide. [Then you were 
a medium?] Yes, and a member of the Jesuit order. Charles 
Francis Alter. I died at Vienna in 1804." 

Refer to the Biographic Universelle for account of Charles 
Francis Alter. 



ALTER. 299 

Charles Francis Alter was just the man to make the philo- 
logical discoveries of which he as a spirit speaks. There is no 
historical mention made of his researches in relation to the 
Eclectic philosophy of Potamon and Ammonius Saccas, but 
we venture to say that among those two hundred and fifty 
dissertations there will be found much to confirm this state- 
ment of the spirit. 

The explanation given of the failure of Facilidas to com- 
pletely say what was intended, is consistent with the experi- 
ence of many spirits. From the communication it w r ould 
appear that Alter was sent to Constantinople, but whether 
upon a literary, a religious or a diplomatic mission, does not 
appear in the current mention of him and his labors. If it 
should prove true that the oldest known written language had 
its origin in Ethiopia and not in India, and that the Sanscrit 
alphabet is almost identical with that primitive Ethiopic 
alphabet, then will the whole of the theories in relation to 
ancient history, and especially in relation to what is called 
sacred history, have to be abandoned. We are not yet prepared 
to put forth a theory to substitute them ; but, if what is prom- 
ised by spirits in the way of information is ever fulfilled, it 
will be no longer necessary to theorize at all. It is unfortunate 
for us, and most fortunate for those who would conceal the 
truth about these matters if they could, that so little is known 
about the history and antiquities of Ethiopia. 

The spirit tells us that in the school of Ammonius Saccas, 
the two principal mystic symbols were the phallic cross and 
the Ram, and that these symbols are found with, if not derived 
from the inhabitants of Ethiopia. The spirit frankly admits 
that while lie knew these things, he did not feel that he could 
afford to more than hint his knowledge of them. The spirit's 
explanation of the relations existing between himself and the 
spirit of Herennius, is perfectly consistent with probability, as 
we have every reason ourself to know by many experiences. 



300- ANTIQUITY UNVEILED. 



A Contemporary of Plotinus. 



" My salutation to you, sir, shall be : By the combination of 
the efforts of spirits and mortals engaged in the service of 
truth, we will demolish all error. My name was Herennius, 
and I was the contemporary of Plotinus. [Then in my esti- 
mation you were the contemporary of one of the greatest and 
best men that ever lived.] There were some things, about 
which he and I could not agree. He leaned too much, or too 
entirely towards the purely transcendental — that is, he was 
like too many of your modern lecturers; he lived in the clouds, 
I preferred to live here below. That was the chief difference 
between us. To make my position clear to you modern people, 
I will say, I was a materialistic Spiritualist. That is, while I 
believed in spirit life and spirit return to earth, I wanted to 
gain all I could here. It was well known in my time at Alex- 
andria, and to Ammonius Saccas himself, and to others, that 
the original or first writings or tablets of man's history, were 
found in Ethiopia and not in India or Tibet. Such was the 
teaching of my time, and as far as I could find they were well 
supported by the descending line of Neguses in Abyssinia. 
The people of that country were taught by Jewish Rabbis in 
the third century, and their religion then became mixed with 
Judaism. These Jewish Rabbis went there about A. D. 290, 
and wanted the Ethiopians to accept their rites of circumcis- 
ion, etc. But before that time these people had a clear and 
positive record that will yet come to light, extending back 
14,000 years. This will show that the civilizations of India 
had its origin there, of which the Buddhistic went westward 
by way of the continent that then existed, and extended far 
to the westward in the Pacific ocean, but which is now sunk 
beneath the sea, except its higher portions, which form the 
islands of that ocean. From the extremity of that land, it 
passed to the Western Continent, striking it near the Isthmus 
of Panama. This account of the current of civilization has all 
been explained to me in spirit life ; otherwise I would not be 
able to give you this. But the facts first mentioned were 
taught by Ammonius Saccas. We, the initiated, always sat in 
circles in my time. Our organization was known as the Gold- 
den Circle. This term was intended to express the highest 



HERENNIUS. 301 

idea we had of brilliant mentality and untarnished honor. 
[Will you please state what was done at your circle meetings ?] 
The neophyte, after he had undergone the probation prescribed 
by Apollonius of Tyana, a part of which was the seven years 
of silence prescribed by Pythagoras, was admitted to member- 
ship. All candidates for admission did not fulfil the whole of 
it, but as far as they could. On being admitted to the circle, 
the neophyte was seated on a kind of centre piece, and the 
rest formed a circle around him. In a short time spirits ac- 
cepted him, by taking control of him in some way. [Did you 
not regard Plotinus as an extraordinary medium ?] Yes ; but 
he was gloomy. He could get external manifestations of 
spirits, but he was like a great many of your modern mediums 
— he was peculiar. If the neophyte was not accepted by the 
spirits, and was not controlled by them to produce manifesta- 
tions of a positive character, he was put out of the circle until 
such time as they could control him. That was the way we 
operated. There was, about that time, great disputing at 
Alexandria and Rome. Circles continued to meet in those 
cities, and the spirits produced their manifestations at them as 
best they could. The party showing the greatest mediumistic 
power won the most favor for the time. And that is why there 
were so many changes before the dawn of Christianity. Just 
as Christianity began to take its present shape, there was a 
grand assembling of all the learned men of the world, who 
came from India under the name of Gymnosophists ; who 
came from Singapoor under the name of Buddhists ; who came 
from Abyssinia as Geezaleze ; and from about Syria and Judea 
as Essenes, who mutually compared their religious systems to 
see which was the best. And these learned men set about for- 
mulating what would have been one of the highest and noblest 
religions that was ever conceived by the minds of men. But 
it was overthrown by that consummate scoundrel Constantine ; 
and ever since then you have been made to carry a weight 
that almost crushes you to the earth. There is no sense in the 
religion founded by Constantine. It contains all ceremonies 
of the ancient pagans combined with a god that never existed ; 
and therefore I hope that the time will come when through 
your efforts, and the man I am controlling, and through others 
who think and act, that we can overturn this gigantic Christ- 
ian fraud. I thank you for this hearing." 

Refer to McClintock and Strong's Encyclopaedia of Theo- 
logical Literature, under the title " Neo-Platonism," part 7. 



302 ANTIQUITY UNVEILED. 



AJVIEIilUS. 

A Disciple of Plotinus. 



"I greet you, sir :— That the sun of eternal truth may 
shine through the clouds of ignorance that now obscure the 
reason of the majority of mankind, is my prayer. I was a 
disciple and follower of the school of Apollonius, Potamon, 
Ammonius Saccas, and Plotinus ; and was the friend of Por- 
phyry. I looked upon Plotinus, my master, as the God of my 
time. It is true that at times he was gloomy, and what you 
might term ascetic ; but for all that, the manifestations of 
spirits through him, and the grand developing power he pos- 
sessed on those who were mediumistic, were of such a charac- 
ter that for a hundred years after my time his disciples were 
murdered because they would do no sacrifice at the dictation 
of either the followers of Jupiter or Jesus. Why, Eclecticism 
was checked in its infancy, no one perhaps understands more 
clearly than myself. The pagan priests preferred to see their 
ceremonials kept up through the Catholic Church than to 
allow them to die out before the consuming effects of the light 
of eternal truth. But the absurdity of those ceremonials is now 
very plain. The encroachments of the Christian priesthood 
upon the domains of the ancient religions, such as Brahman- 
ism, Buddhism, Parseeism, Judaism and all the other ancient 
religions, gave them such power as to supersede all of them ; 
but the priesthoods of all those ancient religious systems have 
now become prepared to unite to strike a blow at that fraud on 
humanity called Christianity. The initiation of proselytes, in my 
day, was different under different masters. The initiation insti- 
tuted by Apollonius of Tyana, was not the same as the initiation 
instituted by Potamon, although they resembled each other; 
and Ammonius Saccas, Plotinus and Porphyry differed in the 
initiation of their disciples. Porphyry says he once communica- 
ted with you, [Yes, he did, and Plotinus too,] and he asks me 
to say that he is accused by Christians with not representing 
his master, Plotinus fairly ; and that he appropriated his 
books, altering them to suit his own notions. And he desires 
me to say to you, to-day, that if his works cannot be gotten, he 
will control a medium and rewrite them through his or her 
hand ; for he will have justice done to Plotinus and himself. 



AMELIUS. 303 

He too highly appreciated and loved Plotinus to have mis- 
represented him. That is his declaration. The proselytes of 
Plotinus were initiated with the sacred cord of the Brahmans ; 
and as soon as they were initiated, they declared that they 
would renounce all their former life — that it should be a blank 
to them — and that they would always wear that cord and pro- 
tect it with their lives. And for one hundred and fifty years 
after my time, they were sworn upon their sacred cord. It was 
to them their Bible. I know, and positively assert, as I hope 
for happiness in the spirit life, that the statutes of my master 
and of Apollonius were privately worshipped by Alexander 
Severus. These statues stood by each other in his temple, and 
they were so much alike that you could hardly distinguish the 
difference. In fact it was really taught in my day by some of 
the disciples of Plotinus, and especially by Porphyry, that he 
(Plotinus) was a reincarnation of Apollonius of Tyana. He, 
Plotinus, did not so believe, but thought he was controlled by 
the spirit of Apollonius. And now I wish to testify to another 
point, and that is, that the initiation was performed by read- 
ing from a scroll written in the Geezaleze language, which was 
claimed to have been written by Marabolalek in the temple 
erected by him. This writing was said to have been written 
about five hundred years before the time of Ptolemy Euerge- 
tes. But this ancient people had begun to decline in civiliza- 
tion, and they were overrun by the Egyptians and other 
nations, which tended to destroy their former ascendency. 
Like other successful nations, they had grown luxurious, and 
were overrun by conquerors, pretty much as were the Jews. 
[Are any of this ancient race now in existence?] The Copts 
of Egypt are the nearest to them, unless there is a purer type 
of them in Kordofan. I have now stated what occurs to me 
at present ; but should I hereafter think of anything beside, 
which it is desirable or important to mention, I will, like Por- 
phyry has done through me to-day, get some disciple of Plo- 
tinus to communicate it to you. [I hope you will do so, for the 
spirit testimony that relates to Plotinus and his followers is of 
the greatest interest and importance.] It is certain that he 
was the only perfect follower of Ammonius Saccas. By that 
I mean that his teachings were not blended with the philo- 
sophical doctrines of Plato and Pythagoras, as were the teach- 
ings of Apollonius of Tyana and his followers." 

Refer to Biographie Universelle for account of Amelius. 

Dr. Laulnaye the Cyclopsedist in the Biographie Universelle 
to which we direct the reader's attention for account of Ame- 
lius, states that Amelius composed nearly a hundred treatises 



304 ANTIQUITY UNVEILED. 

of which none have come down to us. Here we ask, why have 
none of those hundred treatises that Amelius wrote and pub- 
lished, been permitted to come down to us? We answer, be- 
cause the founders of the religious or theological fraud called 
Christianity could not afford to let it be known what the 
Eclectic philosophy was, as they were seeking to found a false 
religion by engrafting it upon that philosophy. The whole 
literature of the Eclectic authors and philosophers has been 
destroyed or concealed, except such perverted portions of their 
writings as their Christian enemies have seen fit to preserve, 
in order to mislead ttieir followers as to the true teachings of 
Eclecticism, and the manifest Christian corruption of those 
teachings. The simple fact that every trace of Eclecticism, 
or Neo-Platonism, as Christian writers have called it, as to the 
the theological nature of that philosophy, has been obliter- 
ated or concealed, show that the originators and developers 
of the Christian scheme of human enslavement by priest- 
craft, saw that this was a necessity if they were to succeed ; 
and thus the fact of their conscious guilt is made manifest 
beyond all question. Some of our readers may remember, 
that the spirit of Pope Gregory VII., or the Great Gregory, 
came, and confessed, through the medium that, about A. D. 
1078, he ordered the Library of the Palatine Apollo, at Rome, 
to be burned, in order to destroy the vast collection of writings 
by authors of the Alexandrian school which were there de- 
posited ; and which if they became known to the world at 
large would have made an end of the Roman Catholic power. 
In the commission of that awful crime against the rights and 
interests of humanity, the writings of Amelius no doubt per- 
ished with those of his predecessors, contemporaries, and 
successors, in the promulgation of the Eclectic religion, or 
philosophy. 

By this communication from the spirit of Amelius, it would 
appear that Potamon was not the originator of the Eclectic 
philosophy, even if he was the first to establish it as a distinct 
school — designated the Alexandrian school. The originator 
of it was Apollonius of Tyana, who sought to found a religious 
system that would become universal, which included more or 
less of the dogmas, doctrines and tenets of Brahmanism, 
Buddhism, Gymnosophism, Magianism, Judaism, Pythagor- 
eanism, Platonism, Stoicism and the other phases of Greek 



AMELIUS. 305 

and Roman philosophy. Amelius seems to have shared with 
the learned Porphyry, the religious veneration with which the 
latter regarded Plotinus, his great master. The statement of 
the spirit that Plotinus was an extraordinary medium for 
spirit control, is fully borne out by historically recorded facts, 
and to this fact he owed his great distinction as the leading 
disciple of another extraordinary medium, Ammonius Saccas. 
Indeed, it was to his wonderful gifts as a medium, that Am- 
monius owed his great distinction as a teacher of men. He 
was an unlearned man, having been in his earlier life a 
common porter in Alexandria, and his teachings were given 
in his private circle while in a state of ecstacy or trance. 
These ancient mediums naturally incurred the hatred of the 
ruling priesthoods, as do our mediums of to-day, and their fol- 
lowers, who refused to bend to the Roman and Christian 
superstitions, were subjected to torture and death by the 
priestly propagators of those superstitions. 

From what spirit Amelius says, it would seem that the 
Christian and pagan priests united and combined in crushing 
the infant Spiritualism of that early period, just as the Roman 
Catholic and Protestant Christian priesthoods are combined 
and united to-day in crushing the infant Spiritualism of to- 
day, by the social, religious, and political ostracism of all who 
stand up in its defence. But the time has come in the progress 
of events, when the triumphs achieved by Christianity are to 
be the means of sealing its doom. Not only has the human 
mind on earth outgrown the conditions which enabled the 
priestly tyrants of Christianity to fasten that delusion upon 
it, but the human mind in spirit life, which has slumbered in 
listless indifference through unknown ages, is awakening to 
the realization of its inherent power, and is moving with 
united and resistless force against all the obstacles to human 
progress, the most formidable of which is the Christian super- 
stition, with its sixteen centuries of unquestioned domination. 

It is not the least significant feature of this communication 
that the spirit declares that the statues of Apollonius and 
Plotinus stood side by side in the imperial temple of Alexan- 
der Severus, and that they bore a striking resemblance to each 
other. That they were held in the highest veneration by 
Severus is very certain. Plotinus was a contemporary of Alex- 
ander Severus, they being about of the same age ; but Ploti- 



306 ANTIQUITY UNVEILED. 

nus survived him thirty-five years. As a disciple of Ammo- 
nius Saccas, Plotinus must have gained great distinction at an 
early age, If what the spirit says is true, for Alexander died in 
A. D. 235. The veneration of Alexander for Plotinus must 
have arisen from the fact that the latter was the incarnation, 
of, or was controlled and inspired by, the spirit of Apollonius 
of Tyana, who was especially venerated by Alexander. Ame- 
lius tells us that Porphyry regarded him as the re-incarnation 
of the spirit of Apollonius, while Plotinus believed himself to 
be only the medium for that venerated spirit. 



ST^flBO. 

Historian and Geographer. 



" I will salute you by saying : The truth must be unveiled. 
We cannot longer afford to have any 'Holy of Holies.' I will 
commence by saying : If the records of the past had been al- 
lowed to stand, there would have been no Christianity to-day. 
It was known and fully understood in my time, and it was 
taught, that the doctrines of Pythagoras, Plato, and the Gym- 
nosophists, together with the doctrines regarding the gods and 
goddesses of Greece and Rome, were to be found in the most 
ancient inscriptions and writings, whether on stone or papyrus, 
in Nubia, where there were evidences of a civilization so remote 
that we ancients, as you would term us, had lost all knowledge 
of it in the obscurity of time. I wrote upon this subject and 
put my work in shape ; but I know not whether I can give you 
the title of it correctly through this medium. It meant 'Ancient 
Relics." I wrote a book with that title, and it'is now in the 
possession of the Greek Church, and, I think, in the hands of 
a Greek patriarch, at Moscow, Russia. It was saved by the 
Caliph Omar, because of the . singularity of its cover, which 
had upon it a representation of the ancient serpent worship. 
This cover was that of a book then extant, and I used it as the 
cover of my book. After my death it was sent to Alexandria, 
where it was captured. It was on sheepskin dyed red. About 
the beginning of what is called the Christian era there was a 
great revival among a class of people similar to your modern 



STRABO. 307 

Shakers, who went by the name of Essenes ; but they did 
not become a distinct people until about from A. D. 60 to 75. 
Ignatius of Antioch was the first to bring them into promi- 
nence ; but their teachings were nothing new, and were almost 
the same as you will find in the Pauline Epistles to the Gala- 
tians. But let me return to the point I want to make. Both 
in Sennaar and Abyssinia, and among the ruins scattered 
throughout Nubia, you will find inscriptions which are similar 
to those to be seen in the temple of Chrishna at Mathura, on 
the Jumna, in India. If you will compare the oldest inscrip- 
tions of the Temple at Mathura with those in Africa, to which 
I have referred, you will find that nearly all the letters of the 
ancient Sanscrit can be found in a pre-historic form amid the 
ruins of Sennaar and other ruins of Nubia. During the last 
years of my life there was an extraordinary young neophyte 
who was preparing himself, by close communion with the 
spirit world, to become the god of his time ; but I died too 
soon to see him commence his ministry and the performance of 
his miracles. He then went by the name of "The Son of 
Apollo," or Apollonius. The nearest likeness of this man that 
you can obtain, is the one which was painted in 1874, by the 
artist medium N. B. Starr, who was inspired by Raphael. The 
next spirit who will communicate is Phraotes, who was king 
of Taxila. I passed away in A. D. 24." 

We take the following account of Strabo from the Encyclo- 
paedia Britannica : 

11 Strabo, an illustrious geographer, was born at Amasia, a 
city of Cappadocia. The time of his birth cannot be ascertained 
but he is known to have flourished during the age of Augustus 
and Tiberius. Some writers have fixed his birth about B. C. 
60, and Clinton makes it occur not later than B. C. 54. He 
studied grammar and rhetoric under Aristodemus, at Nysa, in 
Caria ; philosophy under Xenarchus, a peripatetic ; and he 
took lessons with Tyrrannis of Amisus. Influenced by the 
authority, probably, of Boethus of Sidon, who had been his 
preceptor, he adopted the tenets of the Stoics. He obtained 
the friendship of Cornelius Gallus, governor of Egypt. Strabo 
composed a history in forty- three books which unfortunately 
is now lost. In order to collect materials for his great work, 
he travelled in many different regions, and after much toil and 
research, completed his geography, which is justly regarded as 
a very precious relic of antiquity. It consists of seventeen 
books, all of which are not, however, entire." 

Strabo was one of the most remarkable of ancient writers. In 
this brief account of him and his vast labors, we can see the 



308 ANTIQUITY UNVEILED. 

tracks of those Christian devils who destroyed so much of the 
literature produced between B. C. 500 and A. D. 325, and 
especially everything during that period, of a historical char- 
acter, which showed the falsity of Hebrew and Christian 
theology ? The great work on which Strabo expended all the 
resources of his nature and most active years, has been de- 
stroyed, while his geography, which was entirely fragmentary 
and unconnected, has been allowed to come down to us in a 
more or less mutilated condition. Why was the one destroyed 
and the other mutilated ? Have we not a right to infer, that 
it was because it was not possible to have mutilated the con- 
nected historical narrative without the design and object of the 
mutilation being clearly manifest ; while such mutilation of 
the fragmentary work was possible without the true object of 
the mutilation being discovered. This course has been pursued 
in so many instances, that it will be found to have been a 
canonized rule of Christian dealing with ancient literature. 

Well does this spirit say : "If the records of the past had 
been allowed to stand, there would be no Christianity to-day." 
The one fact, that those records are not in existence, is suffi- 
cient to show that the authors of the religious fabrication 
called Christianity, were compelled to destroy them to conceal 
the monstrous crime against their fellow-men in which they 
were engaged ; and the pertinacity with which this work of 
suppression and concealment is kept up by their successors, 
down to the present time, makes the guilt of the Christian 
clergy, in endeavoring to perpetuate that imposition, as great 
as was the guilt of those who originated it and imposed it 
upon humanity. These people give Strabo the title of geogra- 
pher, but for no better reason than that their guilty conscien- 
ces prompted them to conceal the fact that he was a historian 
of the most profound erudition and of the highest authority. 
In view of the numerous probabilities that this communication 
is authentically from the spirit of Strabo, the information it 
gives becomes of the highest interest. 

It has been the generally received opinion that the Sanscrit 
language is the oldest written language of the world. In the 
light of the spirit disclosures that are being made in these 
unprecedented spirit messages, this claim will have to be given 
up ; and, indeed, the whole history of the ancient world will 
have to be rewritten. The spirit of Strabo tells us: "It was 



STRABO. 309 

known, and fully understood in my time, and it was taught, 
that the doctrines of Pythagoras, Plato, and the Gymnosoph- 
ists, together with the doctrines regarding the gods and god- 
desses of Greece and Rome, were to be found in the most 
ancient inscriptions and writings, whether on stone or papyrus, 
in Nubia, where there were evidences of a civilization so re- 
mote that we ancients, as you would term us, had lost all 
knowledge of it in the obscurity of time. " If this statement of 
the spirit can be made good by still existing evidence, as we 
are strongly inclined to believe will be done^ then Moses, the 
Jews, and Christianity, must all be eliminated from the world's 
history, or be classed among the myths of the past, for they 
must stand or fall together. 

It is a conceded fact that Strabo went to the confines of 
Ethiopia, which then included all the country beyond the 
southern borders of Upper Egypt. He is conceded to have 
been a singularly intelligent and keen investigator and obser- 
ver of facts, and must have observed what Prescott referred to 
in his Conquest of Mexico, when he wrote concerning the 
Ancient Toltecs of that country : 

" Their shadowy history reminds us of those primitive races 
who preceded the Egyptians in the march of civilization ; 
fragments of whose monuments, as they are seen at this day 
incorporated with the buildings of the Egyptians themselves, 
give to these latter the appearance of almost modern con- 
struction." 

If the fragments of such monuments of a pre-Egyptian civi- 
lization are to be seen at this time, they must have been 
equally, if not much more apparent nineteen hundred years 
ago, at the time when Strabo travelled over Egypt to its farther 
confines. It is hardly likely that those traces of a civilization, 
compared with which Egyptian civilization was then recent, 
should not have attracted the special attention of so close an 
observer of men and things as was Strabo, who was in Egypt 
with the especial view of inquiring into all such matters. The 
spirit tells us that he wrote a work upon Ancient Relics, treat- 
ing of that and other analogous matters. He describes that 
work with singular minuteness ; says it is still extant, and 
explains how it came to be saved at the burning of the Alex- 
andrian Library. If what the spirit says is true, it is very 
apparent that he took a special interest in following the travels 
of that work ; and fully explains the positiveness with which 



310 ANTIQUITY UNVEILED. 

he speaks of the Ethiopian origination of the philosophies of 
India, Greece and Rome. 

What the spirit says respecting the founding of Essenianism 
is true, beyond reasonable doubt. The Christian writers have 
claimed Ignatius of Antioch as a disciple of St. Peter, who 
about A. D. 69, ordained him as a Christian bishop. It is 
hardly necessary to say that this little piece of Christian history 
is the purest fiction, since St. Peter was nothing more nor less 
than a stone or rock, which was suppossed to support the 
Roman Catholic Christian Church. Ignatius of Antioch was 
not a Christian at all, but an Essene, who organized that sect 
of religionists, and became their first patriarch about A. D. 67. 
The spirit tells us that their religious doctrines were not new, 
and were similar to those contained in the Epistle to the Gal- 
atians. This is not only true, but the other Pauline Epistles 
contam much doctrinal matter that was derived from the 
Essenes by Apollonius, the St. Paul of the Christian Scriptures, 
and was incorporated by him in the writings taken by Marcion, 
the Gnostic, to Rome, about A. D. 140, from Antioch, where 
he obtained them. At that date the Essenian sect had merged 
into that of the Gnostics. 

But the special interest of the communication centres in the 
point made concerning the identity of the Sanscrit alphabet 
with a much more ancient alphabet to be found sculptured on 
the ruins existing in Abyssinia, Nubia and the neighboring 
countries of Africa. 

The reference of Strabo to Apollonius of Tyana, is very im- 
portant, in as much as it shows, that as early as A. D. 25, the 
renown of the latter had become general, although he had not 
then begun his great mediumistic mission. His mediumship 
and personal and mental characteristics must have been very 
remarkable, to have received the title of Apollonius or u The 
Son of Apollo," the Grecian personification of the source of all 
light and life — the " Glorious King of Day " — the Sun. 

The reference of the spirit to the remarkable spirit painting 
of Apollonius, is not the least important feature of this com- 
munication. The picture is an oil painting likeness of a. man 
of thirty-three or thirty-four years of age, the expression of 
whose features and attitude indicates the greatest purity of 
life, benevolence of heart, and strength of mind and character. 
It is a picture that fixes the attention at once, and grows in 



PHRAOTES. 311 

interest the more it is examined. It was painted by the hand 
of the venerable artist medium, N. B. Starr, and it is inscribed 
"The Nazarene, painted by Raphael through N. B. Starr." 

At a materializing seance given at the residence of Col. , 

in Philadelphia, a spirit purporting to be Raphael, appeared 
in materialized form. We asked permission to speak with him, 
which was granted. On going forward to the cabinet, we saw 
before us the materialized form of a man who bore a strong 
resemblance to a picture purporting to be a likeness of himself, 
which stood on an easel beside the cabinet, to which he 
directed our attention by pointing to it. We then inquired of 
him if he knew of the picture painted through the hand of 
Father Starr. He answered, "Yes." We then asked him 
whose portrait it was. He answered: "Apollonius was the 
Nazarene." From these spirit statements, and the fact that 
spirits through several other mediums have made similar state- 
ments, we infer that we have a speaking likeness of Apollonius 
at least as he appears spiritually to spirit eyes. 



PH^AOTES. 

King of Taxila. 



"May the Sun of Truth ever shine upon your head! I 
have been more than six months fighting my way here. The 
corroborating evidence that I shall give you to-day of the 
mediumship and exalted character of Apollonius of Tyana, is 
such, that millions of Catholic spirits would rather cease to 
exist than I should give it. I am Phraotes of Taxila. [Is the 
name not Phraortes.] No. It is Phraotes. I belonged to what 
was termed the Diamond Circle, by interpretation the Moun- 
tain Circle, and was sworn to help to propagate the truth to 
the best of my knowledge. I recognized but one master on 
earth, whom I was expected to listen to, and he was enig- 
matically called " The Sun of Truth." He was the chief of the 
Gymnosophsestse, and his name was Iarchus. The laws of the 
Gymnosophsestae, required all princes, in those days, to take 
a journey to a sacred shrine upon a mountain in Northern In- 
dia, and there they were instructed in all the virtues they 
were expected to practice. On leaving Babylon and Nineveh, 



312 ANTIQUITY UNVEILED. 

for Taxila, the coming of Apollonius was announced by cour- 
iers, who had preceded him, who represented him to be a good 
and wise son of the Diamond Circle ; not because he had been 
accepted and initiated, but because he performed all the signs 
required of a member. In other words he showed that the 
spirits were with him in great power. When he arrived, I 
introduced him to the learned of my court, and sent him 
forward to Iarchus. The place where he (Iarchus) resided was 
called in our time the Mountain of the Wise. There he was 
initiated ; and received many theurgical rites; and afterwards 
returned to whence he had set out. I think he was at that 
time about forty-seven years of age. He received and carried 
back with him the sacred Testament of the Mountain of Light 
Circle. He received all the evangelical books save one, and 
that one he failed to get, simply because it could not be had at 
that time at the Mountain of the Wise. It had been taken 
South by way of Ceylon to Singapoor. It was known in those 
days as the Hamadan. It was afterwards called the Book of 
Matthew, because it was written by a follower of Buddha, 
whose Hindoo name was something like that. This book was 
obtained by Armenian traders from Singapoor, two hundred 
years before the time I speak of; and they would never return 
it. It is therefore in Armenia that you must seek for the true 
version of Matthew." 

Such was the communication of the spirit of Phraotes, the 
fellow Gymnosophist of Apollonius of Tyana. It is impossi- 
ble to question the genuineness and authenticity of that com- 
munication, as our readers may readily see, if they will read 
the Life of Apollonius by Philostratus. It is strange, but 
true, that the only historic mention of Phraotes is found in 
connection with the account given by Damis, the disciple of 
Apollonius, of their mutual journey into India by the way of 
Nineveh, Babylon and Taxila. There is in that biography 
quite a detailed account of what occurred at the court of 
Phraotes during a three days visit of Apollonius. This ac- 
count we are indebted for to Philostratus, the biographer of 
Apollonius. The following letter of introduction and recom- 
mendation of Apollonius, to the Gymnosophists or wise men 
of India, will show how Phraotes of Taxila esteemed him. It 
was given to Apollonius as he was about to resume, at Taxila, 
his journey to India, at which time he was furnished with 
fresh camels and supplies, and a guide, by his royal friend. 

"King Phraotes to Iarchus his Master, and the Wise Men 



PHRAOTES. 313 

that arc with him, sendeth greeting : Apollonius being him- 
self a very wise man, but thinking you to be wiser, is coming 
to you, that he may be acquainted with your discipline. Send 
him therefore away from you instructed in whatever ye know, 
as being assured that none of your learning shall be lost. He 
is the most eloquent of all men, and hath an excellent memory. 
Let him also see the throne whereon I sat, when you, Father 
Iarchus, gave to me my kingdom. .Furthermore, his compan- 
ions deserve much praise, in that they love such a man. Fare- 
well." 

The spirit of the King who gave that letter to Apollonius, 
returns and testifies that for more than six months he had 
been fighting his way through opposing spirit influences to 
give his communication. Phraotes tells us that he himself 
was a member of the Gymnosophic association, called the 
Diamond Circle or the Mountain of Light Circle, and that as 
such he was sworn to propagate the truth to the best of his 
knowledge. As a member of that high circle, Phraotes tells 
us that its chief was mystically called "The Sun of Truth," 
and that his name was Iarchus. He tells us that as a prince he 
was sent to a sacred shrine upon a mountain, in Northern 
India, w T here he was instructed in all the virtues that should 
adorn the character of a ruler. Phraotes tells us a fact which 
Damis failed to record, that the coming of Apollonius to 
Taxila from Babylon, was announced by Babylonish couriers 
in advance, w T ho represented to Phraotes, that Apollonius was 
a good and wise son of the Diamond Circle ; not because he 
had been accepted and initiated, but because he performed all 
the signs required by a member. Could anything more strongly 
indicate that Apollonius was under some Hindoo spirit influ- 
ence, if not under that of Gautama Buddha himself. Phraotes 
tells us that on his arrival he introduced him to all the 
learned people of his court, and sent him forward to the 
Mountains of the Wise, to Iarchus, his Master. He testifies 
that Apollonius was initiated in all the mysteries of Budd- 
hism or of the Gymnosophaestse, and then returned to Antioch 
from w T hence he set out, a fully authorized Buddhistic teacher 
or preacher. Phraotes tells us that Apollonius was at that 
time about forty-seven years of age. 

But the most important and significant part of this spirit's 
testimony, is his statement that Apollonius carried with him 
from India the sacred Testament of the Mountain of Light 



314 ANTIQUITY UNVEILED. 

Circle ; and that he received all the evangelical books save one, 
which one he failed to get because it was not to be had at that 
time at the Mountain of the Wise. Phraotes tells us, it had then 
been taken by way of Ceylon to Singapoor. Whether or not 
there was a Buddhistic gospel called the Hamadan we do not 
know, neither do we know of any follower of Buddha whose 
name resembled Matthew. These are matters we must let pass 
for what they are worth. * But that Armenian traders brought 
a Buddhistic gospel from Singapoor, into Armenia, and that 
that gospel related to the Hindoo Saviour Christau is certain. 
This accounts for the fact that one of the oldest copies of that 
gospel was found in India by Pantsenus in the second century. 
On that point, McClintock & Strong's Cyclopaedia of Theo- 
logical Literature says : 

u Pantsenus, a Christian philosopher [in other words an 
Eel oc tic philosopher,] of the Stoic sect, flourished in the 
second century. He is supposed to have been a native of 
Alexandria, and to have taught philosophy and religion there, 
about A. D. 180. He went on a mission to Ethiopia, [the 
Greeks called the country of India, Ethiopia,] from whence he 
is said to have brought the Gospel of St. Matthew, written in 
Hebrew. (Eusebius Hist. Eccles. v. 10.)." 

From the cumulative testimony pouring in upon this subject 
it is quite evident that the Hebrew writing part of the story is 
the work of Eusebius, who did not dare to let it be known 
that Pantsenus had found the Gospel of Matthew written in 
the Sanscrit or Pali tongue. It is therefore highly probable 
that what Phraotes says about the Singapoor Buddhistic 
Hamadan, and its being identical with the Christian Gospel 
of St. Matthew is substantially, if not literally true. It is 
this vast accumulation of spirit testimony, all tending to es- 
tablish the fact that the so-called Christian Scriptures are 
borrowed or stolen from the Buddhistic scriptures of India, 
corroborated as it is at almost every point by undeniable histori- 
cal facts, that leaves no room for reasonable doubt of its general 
and essential truth. Well did the spirit of Phraotes say that 
there were millions of Catholic spirits who would rather cease 
to exist than this truth should become known to mankind. 



GRONOVIUS. 315 

Critic of the Seventeenth Century. 



"lam very happy to have the chance of giving testimony. 
My name was John Frederick Gronovius. I occupied the chair 
of belle-letters in the University of Leyden. I was the trans- 
lator of Sallust, Livy, Pliny, Seneca, etc., and I must say, in 
all truth, that the translations of these works are not very cor- 
rect. I must also say that the manuscripts from which those 
translations were made, were very much changed from the 
originals by Christian priests and professors, in order to conceal 
the real origin of Christianity. It was worth as much as your 
place would bring you pecuniarily, in my day, to show up the 
truth. But I here declare that the real text of the letter of 
Pliny to Trajan, proves that he was not speaking of the Christ- 
ians, but of the Essenes of that time. And a great many other 
passages have been interpolated or suppressed. You will never 
get the truth as long as Christians rill the professorships in 
your colleges and control your libraries. But the spirit of free 
inquiry which is being aroused by writers of your time in rela- 
tion to ancient literature, will soon obtain the proof that what 
these spirits have stated through this medium is true. It is 
astonishing to me that any Spiritualist writer, or one who 
claims to be such, would try to show that the Christos of India, 
on the authority of Bently, a Christian bigot, was born about 
A. D. 600, in Arjourn, when the real facts of the case, on an 
ancient authority I have seen, are, that he was worshipped by 
the soldiers of Alexander the Great, and that at that time that 
worship was nine hundred years old. I read in that ancient 
authority that the soldiers of Alexander the Great, when they 
arrived at Thebes, in Upper Egypt, they found their god 
Chrisna, and fell to worshipping him. It is therefore prepos- 
terous to pretend that Chrisna was born 600 years after Jesus 
of Nazareth. The great trouble has been, and ever will be, 
with Christian writers, that they cannot get over the identity 
of the name Christ with Christos ; and it will always be a 
cause of grief to them, because they cannot escape from the 
truth of what I here state. ' ' 

Refer to the Biographie Universelle for account of Gronovius. 

We are grateful to the deeply learned man whose spirit gave 
that important testimony to the fact that the letter of Pliny to 
Trajan did not relate to the followers of Jesus of Nazareth, but 



316 ANTIQUITY UNVEILED. 

to the Essenian followers of the Hindoo Christos. In the light 
of these spirit communications, Christian writers could have 
made no greater blunder than to claim their identity with the 
Essenes of the Asiatic provinces of the Roman Empire ; and 
especially, that Ignatius of Antioch, the very originator of the 
Essenian name was a Christian bishop. By taking this insen- 
sate course, they have forever made an end of their theological 
and ecclesiastical fraud. The Essenes were beyond all ques- 
tion, the followers of a blended Hindoo and Magian philosophy 
or religion, the great central object of their worship being the 
most pure and mediumistic member of their sect, who, (as the 
Grand Lama of Thibet, was supposed to be animated by the 
spirit of Gautama Buddha), was supposed to be animated by 
the spirit of Christos, the Hindoo Saviour. They were yi no 
sense followers of Jesus, and had been swallowed up in the 
Paulite sect founded by Apollonius, and the subsequent Gnostic 
and Neo-Platonic sects of philosophy, at least two hundred 
years before the name of Jesus of Nazareth was ever heard of. 

Gronovius especially testifies to Christian tampering with 
and corrupting of the text of the various ancient authors who 
were criticised or translated by him. He admits that pecuniary 
considerations prevented him from disclosing what he knew to 
be the truth upon that point. He well says : " You will never 
get the truth as long as Christians fill the professorships in your 
colleges and control your libraries." Men who have been so 
long trained to cover up and conceal truth, will never scruple 
at any measure that is necessary to that end. It is now, as it 
was in the time of Gronovius, pecuniary considerations that 
control them. 

The rebuke of the stupid attempt of superficial writers, to 
drag down the Hindoo Chrisna in order to exalt the Christian 
Jesus, shows that spirits are taking cognizance of what is going 
on, in that department of literature, at least. As the spirit 
says, the worship of Chrisna was an old religion when Alexan- 
der the Great invaded India three hundred and twenty-seven 
years before the Christian era. Gronovius rightfully says that 
the great cause of Christian grief has been, and ever will be, 
that they cannot get over the identity of the name Christ with 
Christos who was the object of divine worship by the soldiers 
of Alexander, more than three centuries before it is pretended 
Jesus Christ was born. 



ABULPHARAGIUS. 317 

RBUliPHA^GITJS. 

Bishop of Cuba. 



"You have had here, before, a German Jesuit priest, 
(Charles Francis Alter), you shall now have the testimony of 
a Roman Catholic bishop. A variety of testimony, all bearing 
upon one point, is always calculated to strengthen it ; but the 
direction of my studies was a little different from that of the 
other spirits who have communicated here. Mine reaches 
in the direction of the Armenian writers, Moses Chorensis and 
Meisrob. (That was the way the name was spelled and not 
Mesrob). After a close examination of the Armenian, Greek 
and Latin Testaments, I came to the conclusion that the Ar- 
menian version combined with the Coptic, w T as from the 
original Gheez, which showed a mixture of the idioms of 
Upper and Lower Egypt as they were found at Alexandria. 
The whole secret of what is called Christianity, is made plain 
by the New Testament, and one book of the Old Testament — 
the book of Daniel. This Daniel is represented as teaching 
the doctrines of the New Testament, less the miracles ; and is 
said to have lived at the courts of Darius Hystaspes and Cy- 
rus, and he was there known as the younger Zoroaster. He 
taught the religion of the Sun, a modern version of which are 
the Shastras. All this I read and studied, but the commenta- 
tors of my day led me astray, because my mind was prejudiced 
in their favor. But you are getting more knowledge than then 
existed — you are getting deeper into the meaning of all relig- 
ions than you think for. These ancient spirits are gathering 
their forces, and they are determined to show that Christianity 
is a fraud. I left this mortal life in 1284, and five hundred 
years passed away before I was willing to seek for the truth. 
All that time, in spirit life, was wasted by me in trying to pro- 
pagate Catholicism there. The spirit who helped me out of 
my condition of ignorance, and to whom I am much indebted, 
was Apollonius of Tyana. Therefore in justice to him I 
promised I would return here and tell all I could possibly 
think of to set things right. I now belong to the spirit organ- 
ization, known in spirit life as "The Illuminatii." I would say 
to you, sir, that your enemies and opposers will resort to sub- 
tler and more desperate measures to obstruct you, than they 
have heretofore done, and you must be on your guard against 



318 ANTIQUITY UNVEILED. 

them. Their proceedings will not be so apparent, but more 
dangerous. So I hope you will keep all your lights burning on 
the watchtowers of truth. The fact is, the Jesuits of the 
Roman Catholic Church, are supplying the opposition to you, 
with money to impede you, and are paying so-called Spiritual- 
istic journals to throw back the truth despite your efforts to 
advance it. The spirit psychological power which was pro- 
vided for this seance, is expended. Having possessed great 
psychological power when here, and still retaining it, I was 
chosen to close this sitting. It may seem a poor satisfaction to 
come back and give a communication after your earthly work 
is ended ; but, still, it is a great consolation to know that the 
truth will live despite one's earthly errors. I was known as 
Abulpharagius, bishop of Guba." 

Refer to McClintock and Strong's Cyclopaedia of Theologi- 
cal Literature for account of Abulpharagius. 

The spirit of this Armenian scholar comes back to testify to 
his long and worse than useless Christian delusion ; and his 
conversion to the truth at last through the good offices of the 
spirit of Apollonius. The testimony of this spirit to the fact 
that the Armenian Version of the Scriptures (Christian so- 
called) was from the Coptic version, of the still more ancient 
Gheez version is exceedingly suggestive if not important. 
Not less suggestive is his statement that in Armenia, as late as 
1286 A. D. there were extant proofs that the Daniel of the 
Old Testament was known as Zoroaster the Younger at the 
courts of Darius Hystaspes and Cyrus. The spirit tells us that 
he taught the religion of the Sun, a modern version of which 
are the Persian Shastras. According to Abulpharagius the 
secret of Christianity is, that it is essentially the Sun worship 
taught at Babylon by Zoroaster. This, we have adduced a 
vast amount of facts to demonstrate, and the spirit well says 
that those that seek are getting more knowledge of these 
things than was to be had in his time. We have every reason 
to credit this spirit testimony, for it is entirely consistent with 
all human probability. 

When Christian bishops, patriarchs and priests, join the 
army of progress and turn in to help undo the errors of their 
past lives, as spirits, it is about time for their mortal followers 
to heed this most ominous sign that the time has come for 
them to do likewise. 



MINUCIUS FELIX. 319 



A Montanist Patriarch. 



" Some evidence must be forced, others give it because they 
are on the side of truth. I am neither a Jewish Gnostic, a 
Cappadocian, nor an Eclectic. 1 am simply a Naturalist. I 
think that you will find some evidence in Gibbon, that I 
helped to create, or that I endorsed a thing called Christianity. 
I knew nothing of any such thing. I was a Montanist ; and 
the most correct idea I can give you of Montanism is modern 
Mormonism. I advanced nothing in regard to the life of man, 
woman or child on this planet, but this : We are all gods to a 
certain extent, and Pantheism is true Spiritualism. The point 
I have to make in controlling this medium is summed up in a 
brief sentence. All ancient and modern civilization originated, 
not upon the elevated plains of Asia, but upon the waters of 
the Blue and White Nile. There are spirits who will come here 
and prove that all the learned archaeologists of the present day 
are wrong, in supposing that Indian civilization is more an- 
cient than the civilization of Ethiopia in Africa. It is there 
you must look for the true Sun — the true God — the Great Light, 
and you will find that Christianity is an outgrowth from 
Buddhism. Sun worship, from Zoroastrianism and the Egypt- 
ian Osirianism of Hermes Trismegistus, to the origin of Christ- 
ianity," are at bottom one and the same thing. I would say in 
conclusion it has been alleged that I was a bishop. I had 
nothing to do with any church. I was the patriarch of a tribe." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Minucius Felix. 

Whether Gibbon speaks of Minucius Felix in his relation to 
Christianity we cannot say ; but certainly he has been very 
generally credited with having been a Christian and a Christ- 
ian writer. Felix, as a spirit, testifies that this was not the 
fact, and that he was a Montanist and a patriarch of a tribe of 
followers, we presume in Africa, where he was born, and 
where he no doubt taught Montanism with Tertullian. His 
"apology" was written in defence of Montanism and as much 
against the Gnostic Christianity of Marcion as against the 
persecuting decrees of the Roman government against Montan- 
ism, or Tertullianism, as it was also called. To show how 



320 ANTIQUITY UNVEILED. 

Tertullian and Minucius Felix regarded the Christianity of 
Marcion, we need only cite McClintock & Strong's Cyclopaedia : 

" Montanism, it is apparent, then, must be treated as a doc- 
trinal development of the third, rather than of the second 
century ; for though the history of the sect may be dated back 
to the middle of the second century, it remained for Tertullian 
to give definite shape to Montanism, and it is as a separate sect 
that we can first deal with the Montanists (or Turtullianists as 
they were called in Africa), in the third century, continuing 
to flourish as a sect until the close of the sixth century, and all 
this time, being the subject of legal enactments under all the 
successors of Constantine down to Justinian (A. D. 530)." 

Think of it ! This Montanist sect of Ancient Spiritualists 
continued for more than two hundred years to withstand the 
continued persecutions of the Christian and Pagan emperors of 
Rome, who, it seems, made common cause against the Spirit- 
ualism of their time. Great indeed must have been the spirit 
power behind those Montanists, to have so long borne up 
against such a protracted, unbroken and heartless persecution, 
by the Christian and Pagan tyrants of Rome. The influence 
of Tertullian and Minucius Felix, must have been great indeed 
with these Ancient Spiritualists, to have inspired them through 
so long and desperate a struggle, to sustain the great truth of 
spirit communion with mortals. 

The testimony of this spirit in relation to Africa and not 
India being the scene of the most ancient known civilization, at 
least of the Old World, would indicate, that in the third cen- 
tury, it was understood and known that the worship of the 
True Sun — the True God — the Great Light of the world, origi- 
nated on the waters of the Blue and White Niles, and that the 
other religions of the world, including Christianity, or what is 
now called so, were in substance but the same worship of the 
Sun. We are not aware what gave rise to the idea that Minu- 
cius Felix was a distinguished lawyer, but as Tertullian, his 
contemporary and fellow advocate of Montanism, was also said 
to have been the same, we take it that they distinguished 
themselves in defending the persecuted Montanists. View the 
communication in any way we may, and the genuineness, 
authenticity and truthfulness of it seem unquestionable. Short 
as it is, its importance cannot be overestimated, as a means of 
reaching long concealed truths. 



GRIESBACH. 321 



JOH^Nr* Jfl^OB G^IESBflCH- 



u Good morning : — I will begin this communication by say- 
ing, that the translators of manuscripts from the time of Euse- 
bius of Csesarea, translated to suit themselves. You can throw 
this in the teeth of the learned world and defy them to dispute 
what I here state. There are five ancient Testaments. First, 
the Brahmanical Testament of Christos to his disciple Arjourn, 
the Gospel of St. John of after times ; second, the Zend Avesta 
of the Parsees, devoted to sun-worship, but intermixed with 
the sacred writings or Testament of Christos ; third, the Tes- 
tament of King Ardelos Babekar, a revision of the writings of 
Gautama Buddha made at the Council of Asoka; fourth, the 
Testament of Apollonius of Tyana, the Greek Version of the 
latter, with explanations, issued at Antioch, about A. D. 56 ; 
and fifth, the Testament of Jesus Christ, originated by Eusebius 
of Caesarea. Besides the five Testaments named, there was a 
Gheez translation of the two first named Testaments, made by 
one Arsaces, a brother of a king, made about 450 B. C. This 
last was translated into the Coptic of Upper and Lower Egypt, 
and this Coptic translation of Arsaces' version was used by the 
great Armenian theologian Mesrob and those who followed 
him. These various Testaments began with passages which 
when translated are nearly the same as the first chapter of the 
Gospel of John ; and that chapter contains the key to the 
zodiacal interpretation of all religions. When in my mortal 
form, I knew of two Greek Testaments— the Greek Testament 
before the time of Eusebius Pamphilus, and the Greek Testa- 
ment after that time. The Greek Testament before that time 
speaks only of Apollonius as the great Saviour of mankind and 
the great incarnation of the Deity, known by various titles, 
such as " the Redeemer of Men," " the Sun of Truth," " the 
Light of the World," and " God Expressed in Flesh." The 
title "Above All" was applied to Apollonius. The Greek 
Testament was submitted to me in the manuscript which was 
forwarded from England to me at Jena. I translated it, but 
not correctly. I made it to conform to what we believed. 
Seventeen pages had been torn out of it, which were replaced 
by interpolated matter. This Greek Testament of Eusebius was 
afterwards greatly interfered with by Greek scholars, in the 
fourth century, and Cyril had a good deal to do with shaping 
it toward its modern form, as the Testament of Jesus Christ. 



322 ANTIQUITY UNVEILED. 

Even in the days of Constantine the Great, it was necessary to 
bring a terrible pressure to bear upon the pagans in order to 
supplant Apollonius by Jesus ; and so futile did this endeavor 
of Constantine prove, that it amounted to nothing more' than 
substituting one name for another. All the doctrines, ceremo- 
nies, and forms of religious exercises, were retained, which 
accounts for the entire want of novelty in the Christian Scrip- 
tures, and their similarity to all previous Scriptures. I am 
well satisfied with what I have done to-day. I was known in 
earth life as a very positive man, and no interference could 
avail to defeat my testimony." 

As this is a communication of the highest value and import- 
ance, we feel it our duty to give our readers reference as to 
where may be found a full and critical account of the intelli- 
gence from whom it purports to come. We therefore refer them 
to McClintock & Strong's Cyclopaedia, of Theological Literature 
Ini-account of the life and theological labors of Griesbach in 
order that the reader may understand the full import of his 
testimony as a spirit. In our estimation, no more important 
information was ever given by a returning spirit. He sets out 
with a statement that the most superficial investigator of bib- 
lical and other ancient literature, cannot help but know to be 
true, and that is, that the translators of manuscripts, from the 
time of Eusebius of Csesarea, translated to suit themselves. At 
the Council of Nicsea, in A. D. 325, the plan was consummated 
of establishing the dogmatical canon of what was called the 
Christian religion. Perhaps no one had a more prominent hand 
in that work than Eusebius. On this point we quote from 
McClintock & Strong's Cyclopaedia as follows : 

"The part taken by Eusebius in the Council of Nica^a, is 
described by Valesius as follows: 'In this greatest and most 
celebrated council, Eusebius was far from an unimportant per- 
son ; for 1 Hi had the first seat on the right hand, in the name 
of the whole synod addressed the emperor Constantine, who 
sat on a golden chair, between the two rows of the opposite 
parties. This is affirmed by Eusebius himself, and by Sozo- 
mon. Afterwards, when there was a considerable contest 
amongst the bishops relative to a creed or form of faith, Euse- 
bius proposed a formula at. once simple and orthodox, which 
received the general commendation both of the bishop and of 
the emperor himself." 

After that establishment of the Christian creed or form of 
faith, which had no existence, formulated or otherwise, up to 



GRTESBACH. 323 

that time, the whole business of the Christian priesthood was 
to destroy or conceal, or oppose everything which did not agree 
with that impious and infamous sacerdotal prescription. This 
is manifest in the wholesale destruction, of by far the greater 
portion of the literature of that period running from the time 
of Alexander the Great to the beginning of the fourth century 
of the Christian era, and especially of everything that bore 
upon the subjects of theology and history. The fragmentary 
manner in which any part of the literature of that period has 
been permitted to come down to us shows that it must have 
contained much that was inconsistent with the interests of the 
Christian clergy, who, after the time of Constantine, and until 
the 15th century, monopolized the literature, " profane as well 
as sacred," of the world. 

The spirit tells us that such a hold had the name of Apollo- 
nius obtained upon the public mind, that the most terrible 
pressure was brought to bear by Constantine the Great, in vain, 
to supplant Apollonius by Jesus, in the hearts of the people, 
and that the only change he could effect in that matter was 
the substitution of another name for that of Apollonius. All 
the doctrines, practices, and teachings of Apollonius were re- 
tained, says the spirit. Such was beyond all successful refuta- 
tion the fact. 

We can well understand the cause of the panic which the 
critical theological revelations of Griesbach caused the Protest- 
ant as well as the Catholic Christians of his time. He no doubt 
was honest and fearless enough to go to the very verge of the 
domain of pagan Christosism. We can well understand why 
this spirit, who has been compelled for seventy years to keep 
silence regarding the great secret of which he was the posses- 
sor, should say : " I am well satisfied with what I have done 
to-day." Well did he say that, for it was the signal of his 
emancipation from the errors of his earthly theological career. 
He was, no doubt, what he claims to have been, a very positive 
and fearless man ; but even he, dared to disclose but a part of 
what he knew. 

It is to his immortal credit that he proclaimed the result of 
his investigations, in his " Symbolse Critical," "that the man- 
uscripts of the Alexandrian and Western recensions, on which 
his system is founded, were grossly corrupted in the age suc- 
ceeding that of the Apostles ; that those which he held in the 



324 ANTIQUITY UNVEILED. 

highest esteem were corrupted in every page by marginal 
scholia and interpretations of the fathers, and contained innu- 
merable and very serious errors." It is also a most' significant 
fact, that in the same treatise, Griesbach said, ' 'that no reli- 
ance can be placed on the printed editions of the works of 
Origen, on the fidelity of his different transcribers, on the 
accuracy of his quotations, or, finally, on the copies of the 
Scriptures from which he quoted." Having done this, Dr. Nolan 
very naturally and logically said, "we have only to take his 
own account of the state in which he finds the best part of his 
materials to discover the extreme insecurity of the fabric 
which he has raised on such a foundation." Decidedly so,Dr. 
Nolan, say we ; but it was, as Griesbach well knew, on pre- 
cisely that "extreme insecurity," that rested the fabric of 
Christianity in the construction of which he was acknowledged 
to be one of the most competent theological artizans. It is this 
concatination of corrupted and falsified ancient literature that 
is called by the Christian world "The Holy Scriptures of their 
Lord God, Jesus Christ." For the sake of common honesty, 
why not drop the sanctified fraud ; and allow mankind the 
the chance of being honest and consistent? Why not ! 



Hflico. 

The Great Armenian King. 



"My arraignment of Christianity here to-day, may be very 
severe, but not more so than it deserves. I was known when 
in this mortal life as Haico. I am regarded as the founder of 
the Armenian nation, or at least called so ; but in reality the 
Armenians existed as a people fifteen hundred years before my 
time. My special office here is to make clear some important 
points in corroboration of the testimony of other spirits who 
came before me. There are two spirits who have been particu- 
larly instrumental in having me come here, although the band 
of this medium assisted them and myself in bringing it about. 
One of those two spirits was Ardilua Babekra, and the other 
Apollonius of Tyana. When you come to investigate the 
truth concerning what I say here to-day, by the light of his- 
tory, you will be struck by the singular fact that all Armenian 



HAJCO. 325 

f 

history, from the day of Meisrob Madoza, about the 4th cen- 
tury, A. D., when the Armenians embraced Christianity, or 
most of it, remains intact. But hardly a word of their history, 
before they embraced Christianity, has been permitted to sur- 
vive. Thank heaven ! through controlling this medium I am 
enabled to-day to set before you some facts, which, if not sup- 
ported by absolute proofs, all can see and understand the 
justice of. Before the Christian era, between 2100 and 2200 
years, I existed in mortal form. I was the contemporary of 
the great Bel or Belus, the founder of the Assyrian empire. 
The Armenians of my day were worshippers of what is, in 
your day, called the Parsee religion, but in my day they were 
known as the votaries or followers of Zarathustra. They wor- 
shipped Sol, or the Sun. The reason why the Christians 
would not let our ancient manuscripts survive, (those prior to 
A. D. 400), was simply because what they called their Old Tes- 
tament belonged to myself and people. It is Armenian and 
not Jewish ; and its historical characters are all nothing more 
than altered names and accounts of Armenian kings and 
heroes. Let the most learned ethnologists of to-day be called 
upon to point out the difference between six Armenians and 
six Jews who are dressed alike and not allowed to speak, and 
I defy them to successfully show the difference between an 
Armenian and a Jew. Their forms, features and all their 
physical characteristics are the same in both ; and sothoroughly 
have the Christians attempted to cover up or disguise it, that 
they have made a Joseph a Jew, sold to the Ishmaelites or 
Midianites, in the so-called ancient Jewish Scriptures. It was 
to the Armenians that this Joseph was sold. He was a Mid- 
ianite sold to the Armenians, and this whole story was set 
forth in old Armenian manuscripts, while the Armenians 
were Sun worshippers, and long before they became Christians. 
The Armenians had, as have the Hindoos of to-day, a sacred 
or literary language and a spoken language. [Here the spirit 
hesitated for a moment, and then said.] No one can know but 
myself the buoyancy of my spirit, and its tendency to bear 
me upward, and the effort of will that it requires to hold me 
here to allow me to make these facts known. The famous 
legend in the Hebrew Scriptures in regard to Solomon, grows 
out of the history of an ancient king, who was worshipped in 
my day as Solomonna, literally meaning the Sun born into 
human mortal life, of a virgin named Monna. Almost all of 
what is called the Hebrew Testament before Ezra has been 
stolen from Armenian sacred writings, history, or general lit- 
erature. It was this Solomonna and not Moses who wrote what 



326 ANTIQUITY UNVEILED. 

is termed the Decalogue long before my time. So it was set 
down in my day, partly by descriptive signs and partly in 
legendary lore. It is well for me, that with all their literary 
vandalism, they have not been able to conceal the name of 
Haico, and that there was the Haiken philosophy and teaching. 
They were too indelibly stamped upon the minds of the peo- 
ple, prior to the advent of Christianity, to be obliterated, it 
has often been said that the temple Belus or the temple of Bel, 
was the original Tower of Babel. I will make clear to you 
what the purpose and use of that structure was. It was simply 
intended to store the king's tribute, which, in those days, was 
largely derived from the farming population and paid in grain. 
That temple or tower was used to store away the grain paid as 
tribute to the king. The Assyrians of my time differed from 
the Armenians in this one particular. They were great as- 
tronomers, and they modelled a serpent deity after the great 
dragon in the heavens, and worshipped it as the symbol of the 
all-pervading power. It is claimed that Meisrob Medoza in- 
vented an Armenian alphabet. This is a Christian untruth, 
for his Armenian alphabet was old when I lived. In the sixth 
dynasty after my reign, an Armenian king, Atharavin, 
placed the worship of the Samaritan god, Jehovah, in the 
Armenian manuscripts, and this was the origin of the Jewish 
Jehovah. And, now, I am particularly desired by my friend 
Ardilua Babekra to give you a clue by which you can find out 
this Christian duplicity. He was the great reformer of Budd- 
hism, but these Christians, in order to set investigators astray, 
have placed him in Persia instead of India, and represented 
him as a reformer of the Zend Avesta ; and they called him 
Ardshir Babegan, the reformer of the Zend or Parsee religion, 
when in reality he was a reformer of Buddhism. The spirits 
I have named sent for me to right these two points ; first, in 
regard to Babekra being an Indian and. not a Persian king ; 
and, second, in regard to Meisrob inventing the Armenian 
alphabet. Both of those spirits were interrupted by interfer- 
ing influences when here to communicate. But Haico fears not 
the powers of evil ; for too long has he contended with them, 
and he understands all their duplicity and untruthfulness. I 
would also say that the great pyramid of Egypt was called 
Cheops, and was not built by Cheops. It was built in the be- 
ginning of the ante-historical period by Rameses Pharoth 
Phraath, and was in existence in my time. Its object was two- 
fold. Like the temple of Belus, it was used as the depository 
of the king's tribute, and also for astronomical observations. 
And in conclusion, I would say that in the Geez pyramids in 



HAICO. 327 

the upper valley of the Nile, there are secret vaults or chambers 
which have never been discovered by explorers, and the secrets 
of which none but spirits can disclose. This they will do when 
Christianity has lost its prestige and not before. It has taken 
me six months to prepare for this communication and to get 
here to give it." 

Refer to Biographie Universelle for account of Haico. 

Well does the spirit say that his " arraignment of Christian- 
ity may be severe, but it is well deserved. That the name of 
the spirit was Haico, as he gives it we have no doubt, and not 
Haig as the French writers give it. The spirit speaks of his 
spirit mission, which was to corroborate the testimony of 
other spirits who had preceded him. This would indicate that, 
in spirit life, there is a systematic and organized effort being 
made to establish the ancient history of the world, and to cor- 
rect the many errors into which mankind have been led, con- 
cerning it, by Christian and Jewish writers, either intention- 
ally or otherwise. We need not be in doubt as to who leads in 
this movement, when we find such disciples of Sakya Muni or 
Buddha, as Apollonius of Tyana, and Ardilua Babekra, call- 
ing back the ancient Armenian King Haico, to aid in their 
glorious work. 

The spirit with great emphasis points to the fact, that from 
the time that Christianity obtained a foothold in Armenia, 
in the fourth century, the history of that country has remained 
almost complete ; but that hardly any of the history of that 
people prior to that time, has been allowed to come down to 
us. This is true, and leaves little doubt that this striking fact 
is owing to the unwillingness of Christian and Jewish writers 
to have the history of Ancient Armenia, and its religion and 
literature known. The reason for this will become apparent, 
as we proceed. Moses Chorenensis, to whom we are indebted 
for all that is historically told of Haico, flourished in the 5th 
century. He was an Armenian, and was appointed to the 
bishopric of the Christian church at Bagrevand. It is very 
evident from the very little that he says in regard to Haico, 
that he did not care to go any further into his history than he 
could help doing, in writing a history of Armenia. It is, how- 
ever, much to be thankful for that he mentioned him at all . 
and thus enabled us to authenticate the communication of the 
spirit of Haico. It is undoubtedly true that Haico flourished 



328 ANTIQUITY UNVEILED. 

in the twenty-second century B. C, that he was the contem- 
porary of Belus of Babylon, king of Assyria, and that he was 
a most distinguished Armenian king, who undoubtedly reigned 
when the Armenian nation had reached the zenith of its dis- 
tinction and power. How any one could have supposed that 
the Armenian kingdom or empire originated with him it is 
difficult to imagine. Haico says that the Armenians had 
existed as a nation fifteen hundred years before his time, 
which would have given that people an antiquity of three 
thousand six hundred and twenty-five years B. C. He says 
that the ancient Armenians were the religious followers of 
Zarathustra, and were worshippers of Sol, or the Sun. From 
the statement of the spirit, it would appear, that the Arme- 
nians, even as early as the time of Haico, had a very perfect 
literature, and that is borne out by the fact that an Armenian 
grammar which he, Haico, highly prized has come down to 
us. What has become of that very ancient literature ? Haico 
tells us it was stolen by the Jews to make up their Bible. 
Through this spirit disclosure, we are enabled to advance much 
nearer to the great secret facts upon which the Jewish and 
Christian theological systems rest, and which once fairly 
understood, will put an end to their antiquated religious im- 
positions. Heretofore the supposition has been that the Jews 
borrowed largely from the Chaldeans and Egyptians, in con- 
structing and compiling their so-called sacred books. It now 
appears that they were vastly more indebted to the Armenians, 
who were even a more advanced people, in literature at least, 
than the Assyrians. Indeed, from what the spirit says, there 
is much reason to believe that the Jews were nothing more nor 
less than Armenians, who for some reason became separated 
from their fellow Armenians. Haico tells us that the Jewish 
story of Joseph being sold to the Ishmaelites or Midianites by 
his brethren, was derived from the fact that Joseph, who was 
a Midianite, was sold to the Armenians — the whole story- 
having been set forth in old Armenian manuscripts long 
before they abandoned their worship of the Sun. 

Haico tells us, that like the Hindoos, the Armenians had a 
sacred or literary language, as well as a spoken one. This was 
no doubt the fact, and this was a very prevalent custom 
among ancient civilized nations. There is much reason to 
think it had its origin in the upper valley of the Nile, among 
the autocthones of that region, than anywhere else. 



HAICO. 329 

But we here come to a more interesting disclosure which 
bears truth upon its face. Haico tells us the legend of King 
Solomon, grows out of the history of an ancient Armenian 
king, who was worshipped in his day as Solomonna, which 
literally meant the Sun, or Sol, born into human mortal life of 
a virgin named Monna. This Armenian Solomonna has been 
made to figure as the Jewish king. But more than this, Haico 
tells us, that what is called the Decalogue, was written by 
Solomonna, and not by Moses or his Jehovah. These matters 
the spirit tells us were in his day known, partly through 
written, and partly through legendary tradition. He disposes 
of that Jewish fable about the Tower of Babel, and the confu- 
sion of tongues, in a very simple and effective manner. It 
appears it was constructed as the great granary or garner- 
house of Belus, king of Assyria, to store his collected tribute 
of grain, which must have composed the great bulk of his 
receipts or income. 

Haico then tells us the great point of difference between the 
Assyrians and his own people, was entirely a religious one. 
He says the Assyrians were great astronomers, and adopted as 
the emblem of their religious faith, a serpent deity, modelled 
after the great Dragon in the heavens. On the other hand, 
the Armenians worshipped the Sun, a much more advanced 
religion than that of Dragon or serpent-worship. Haico, tes- 
tifying from personal knowledge, is not only correct, but he is 
fully corroborated by facts preserved in the undoubtedly 
Chaldaic Book of Daniel. 

It is a valuable fact to be informed that the great pyramid 
of Cheops was in existence in the time of Haico more than 
2100 years B. C, and the spirit statement that it w T as erected to 
serve as the king's coffer, as well as an observatory, is the 
most rational explanation possible of those pyramidal struc- 
tures of which the so-called Tower of Babel was one. 

We have no doubt that in the secret chambers of the pyra- 
mids of Ethiopia are the treasures of knowledge of which this 
spirit speaks ; and we, from the depth of our heart, say, may 
the day soon come when Christianity will so far have lost its 
prestige that the spirits will disclose those long buried treasures 
to waiting humanity ! 



330 ANTIQUITY UNVEILED. 



fHOfiTRXiVS. 

The Phrygian Ecstatic. 



11 1 salute you, sir :— Brave comrade in the war for truth, 
let us fight to the last. In my day myself and people knew 
nothing of halfway measures. When we embraced a cause 
we were hot, impetuous, and fierce in our denunciations of 
those who did not agree with us. It is not by feeding on the 
milk of condescension, and approving of errors, that you may 
expect to climb the rugged steeps where truth dwells ; but by 
eating of the meat of strength-giving reason and self-reliance. 
I regarded my enemies as fools, because they would not be con- 
vinced of the reasonableness of my enunciations. By adopt- 
ing this course, even if you are wrong you will gain followers. 
First learn the truth and then deny it not, no matter what the 
consequence. And now for my communication. When I was 
on earth, everything was undergoing transition. Old and 
effete idolatrous religions were beginning to die out before the 
great question, propounded by the Patriarch of Chaldea, Jo- 
vinus, (called in jour Old Testament Job), whose works I 
read, and which bore the date of 2200 years before my time : 
''If a man die shall he live again?" I found it repeated in a 
little book called the "Analysis of Pythagoreanism" which 
was extant at that time. This set me to thinking, and I then 
resolved to follow the directions of Pythagoras, in order to es- 
tablish communication with what were termed the manes of 
our ancestors. This, by the aid of two female mediums, or extat- 
ics, as we called them, I accomplished. Their names were 
Priscilla and Maximilla ; and from what we received through 
those extatics, myself and followers became converts to the 
teachings of the great spirit intelligences that controlled them. 
With the fervor of our race, we started out together, to prove 
that what we asserted was true, by word and act. Even the 
most learned and influential priests could not make a stand 
against our facts. From A. D. 175 to 250, we increased so 
rapidly as a sect, in spite of the opposition of the priesthood of 
other systems then known, that our meetings were suppressed 
by the ruling powers of different countries. W 7 e actually 
proved, at the time of making our statements, that we had the 
true light that lightened every one that cometh into the world, 
because it was equally available to man, woman and child. 



MONTANUS. 331 

The Montanists were the predecessors, or founders, of the 
Eclecticism of Potamon, Ammonius Saccas and their followers, 
which was a blending of Platonism and Pythagoreanism. 
One of the so-called Christian fathers, Origen, became a fol- 
lower of mine. We had those phases of spiritual phenomena 
called trance, healing, physical appearances, and other mani- 
festations of spirit power. Maximilla was a healing medium. 
Priscilla a medium for materialization and other physical 
phenomena, and I was the trance medium, and taught in a 
state of ecstacy. There was one phenomenon that was very 
impressive. We mediums became transfigured and illumi- 
nated, so that the people could with difficulty look upon us. I 
taught from the revised Buddhistic canons, of the reign of 
Ardelos Babaker, which Apollonius brought from India. It 
was translated into the Phrygian dialect by a priest of Cybele." 

Refer to McClintock and Strong's Cyclopaedia of Theologi- 
cal Literature for account of Montanus. 

We have in this communication of Montanus another of 
those surprises that have become so frequent in the course of 
these astounding spirit disclosures. There need no longer be any 
question that Montanus was an actual personage, and that he 
was the founder of the sect known as Montanists, of which, 
the so-called Christian Father, Tertullian, was a prominent and 
influential advocate. Neither need there be any question as to 
who and what he was ; nor as to the nature of his opinions 
and practices. We have no more doubt that the spirit of 
Montanus gave that communication than that we are now 
consciously penning these lines. 

Montanus tells us, that at the time he lived everything was 
undergoing transition ; that he was led to reflect on the ques- 
tion that was put into the mouth of Job, and that having met 
with a little work called the "Analysis of Pythagoreanism," 
he was led to follow its advice in order to establish communion 
with the spirit world ; that his experiments were successful ; and 
that himself, Priscilla and Maximilla became developed as me- 
diums, and went forth to prove to the world, in the 2d century of 
the so-called Christian era, the truths which are being demon- 
strated by Modern Spiritualism. It was this attempt of intelli- 
gent and beneficent spirits to give the truth to the world, at that 
early daj r , that was defeated, mainly, no doubt, through the 
misunderstanding of Montanus and his female co-workers in 
the mediumistic field, as to the real nature of the phenomena 



332 ANTIQUITY UNVEILED. 

that occurred through them. This is not surprising, for now, 
with all the light and experience in the way of spiritual phe- 
nomena that has been enjoyed by the present generation, we 
have people who imagine they are the mortal or mundane 
agents of the divine supreme intelligence, called God. The 
spirit tells us that the book called Job was the work of a Chal- 
dean named Jovinus and was not a Hebrew book at all. This 
is very certainly correct, in the main at least. We are told that 
Montanus and his followers were rigid ascetics. This, we take 
it, meant nothing more than that they followed the precepts 
of Pythagoras, who, by the way was the great spiritualistic 
teacher of philosophy among all the Greek philosophers. 

It will be seen, by attentively reading the communication, 
how consistent it is with Tertullian's description of the opin- 
ions, doctrines, and practices of the Montanists. But for his 
testimony, which the advocates of Christianity could not dis- 
pense with, every trace of Montanus and his mediumistic 
work would have been destroyed. Had the work which he set on 
foot been fully carried out, Spiritualism would not have had to 
wait until 1848 to find a foothold on the earth. But it was not 
to be. The interests of priestcraft were too weighty for the 
truth to be permitted to weigh against them, and hence the 
vehemence and vindictiveness with which every gowned hum- 
bug, of the priestly class, has followed it, down to the present 
hour. Montanus is certainly right when he says that Montan- 
ism was the foundation upon which the Eclectic or Alexan- 
drian school of Potamon, Ammonius Saccas and Plotinus was 
founded. They were all mediums, and were controlled to 
teach while entranced, as is sufficiently evident from the facts 
that have been recorded concerning them. Montanus well says 
that the ablest and most influe'ntial of the priests could not 
stand before the phenomenal proofs he and his associates gave 
of the after life. 

But one of the most significant features of the communica- 
tion is, that Origen, as well as Tertullian, was a Montanist, or in 
other words a medium for spirit control. That either of them 
were ever, in any sense, Christians, is absurd ; unless it is ad- 
mitted that Apollonius of Tyana was a Christian, and his 
teachings pure and unquestioned Christianity. Montanus tells 
us plainly that the books he used were the canons of Budd- 
hism, which were brought from India by Apollonius ; and 



AKIBA. 333 

which, he might have added, were the original books from 
which the Christian Scriptures were derived. 

Who can question that but for the dishonesty and selfish- 
ness of priests, Christians as well as heathens, Spiritualism, 
with all its momentous and inextinguishable truths would 
have been the common possession of all mankind, long before 
the present time. There has been more than enough Christ- 
ian misrepresentations concerning Montanus, his teachings, 
practices and disciples, than would suffice to overwhelm a 
thousand frauds such as that of Christianity. 



A Jewish Rabbi. 



11 1 greet you, sir, by saying : The Sun of Truth never sets. 
It may be obscured by clouds of ignorance and error, but it 
will finally burst through these clouds and cheer the whole 
world by the brilliancy of its light. I was a strict Pharisee ; 
but you must not think that a Jewish Pharisee was of the 
ridiculous character that he is represented to be in the modern 
New Testament. While I allow we were rather too much in- 
clined to ceremonial law ; yet we were the true Spiritualists of 
our time, though not without a great deal of supercilious ego- 
tism. [Have we not a good many of these Spiritual Pharisees 
to-day?] We were the party or sect who in those days were 
opposed to all idolatrous mummeries, in so far that we had but 
one God, Jehovah, and Moses as his prophet. All this was well 
enough for us while here on the earth, but we have found as 
spirits that our views of Spiritual things were too narrow and 
contracted. And now, having prefaced my remarks, I want 
to speak of Jewish history as known to me when on earth ; 
and upon this subject I will be as clear and explicit as I possi- 
bly can. At that time there was a great struggle between 
different nations to prove their respective religions were more 
ancient than any other ; but there was no learned Jew of my 
time who did not know that our religion, as founded upon the 
Old Testament, antedated my time by only about four hundred 
and thirty-two years ; and to disguise this fact we resorted to 
all kinds of chronological forgeries. The Jews having become 
pretty well scattered, at that time, we introduced into the 



334 ANTIQUITY UNVEILED. 

Old Testament the sun worship of Zoroaster, and even one of 
his books which is known to you in modern times as the Book 
of Daniel. It was the younger Zoroaster who, as a Persian 
Magian, figured as Daniel is represented to have done at the 
courts of Darius and Cyrus, where he was much respected and 
highly honored. But in the original book of Zoroaster, or the 
Book of Daniel, there was a table, or what you term an alma- 
nac, of the time in which he lived. This occupied the place 
of an appendix to the book ; but it was destroyed by Rabbi 
Saadias Gaon, for fear that the Jews would take to astronomy, 
he claiming that they were forbidden to do so by Moses. That 
my pupil Aquila ever had anything to do with Targum writ- 
ing I know to be utterly false, and that the Targums attributed 
to him, and placed in my time and in my school, by Eusebius, 
were but versions of the writings of Apollonius of Tj^ana made 
by a copier, and that copier not Aquila, but Plotinus. Things 
have been so mixed by designing men, that it is very difficult 
to set ancient history in its proper light. When I was about 
twenty years of age I knew Apollonius of Tyana. I met him at 
Smyrna, where I listened to his teaching, and became a prose- 
lyte to some of his ideas, but not to all of them. While he 
delivered his discourses he underwent that wondrous phe- 
nomenon of modern times, transfiguration of face and form, 
as it is described to have occurred w T ith the so-called Jesus 
Christ. Rays went out from his garments, and his face became 
so bright that the eye could not endure it. Upon my advent 
into spirit life, I became very anxious to seek out Moses, but 
with the very worst of results. I found that the ancient 
Chaldeans, under the name of Seth, and the Moabites, under 
the name of Mo, were the people from whom we Jews had 
been receiving our traditions and worshipping the hero of 
them, under the name of a prophet who never existed. This 
is what I have discovered as a spirit. There are many spirits 
who come here to you who wish to clear up points in their 
lives, but they in a measure fail when they get here. They 
cannot withstand the earthly conditions against which they 
have to contend. These spirits being told that their names 
have been connected with certain doctrines which they never 
entertained, when they come here to tell the truth to the best 
of their ability, spirit and mortal influences seek to cause them 
to say the contrary of what they wanted to say when they 
came. Therefore, if you receive mixed communications at any 
time, and the spirits only make themselves only partially 
understood, they should have the advantage of the doubt. I 
think the spirit of Aquila was in that condition when he came 
to communicate to you. He tells me that he became mentally 



AKIBA. 335 

befogged, and he tells me to say this to yon, so that there need 
be no discrepancy between his communication and my own. 
One thing more before I am done, and that is, there are 
learned Jews, who are almost beggars, in Jerusalem to-day, 
who know where there are concealed priceless manuscripts, 
which, once in the possession of the learned, would prove the 
falsity of the whole Jewish religion. But these Jewish custo- 
\ dians of those treasures are so bigoted that they would rather 
starve to death than let the world know the truth about their 
religion. Perhaps this communication may indirectly be the 
means of opening their eyes to a different course. I thank and 
bless you for this hearing. You have my name." 

Befer to Biographie Universelle for account of Akiba. 

In the work above referred to will be found the historical 
and traditionary account that has come down to us concern- 
ing the acknowledgedly learned and distinguished man, 
whose spirit gave that startling communication. If the state- 
ment it contains can be verified, it is very evident that the 
Jewish religion and Scriptures were not a whit less false and 
deceptive than are the Christian religion and Scriptures, 
which have been tacked on to the former by Eusebius and his 
successors. 

The spirit of Akiba tells us that in the beginning of the 
Christian era, there was a great rivalry between the priests of 
different nations, as to which one of their religions was the 
most ancient one among them. This was the fact then, and it 
is in a measure the fact to-day, so far as the antiquity of 
Buddhism and Christianity is concerned. All religions that 
have ever prevailed have been but copies of one original 
religion, more or less varied, to suit the different states of civil- 
ization which they were modified to suit. It was a source of 
mortification for classes of men who claimed to have the only 
truth, in the way of religion that have existed, to find that 
other people had substantially the same religion, and hence 
the rivalry to show which was the oldest and original. Es- 
pecially has Christianity found itself confronted with this 
perplexing difficulty ; for, being the youngest of the modifi- 
cations of the old heathen religions, and having borrowed or 
stolen its every garment from the ba«k of heathen victims, its 
priesthood are driven to their wits' end to know how to con- 
ceal that mortifying fact. Especially are they driven to des- 
peration, to show that the Buddhistic tatters, in which their 



336 ANTIQUITY UNVEILED. 

boasted, only true religion, is compelled to figure, were not 
stolen and appropriated by their predecessors dishonestly. In 
order to do this, they have irrationally sought to. show that 
Buddha did not live and teach his religion until six hundred 
years after the alleged life, sayings and doings of Jesus Christ ; 
and that Buddhism is but a heathen corruption of the religion 
founded by, and in the name of this Jesus Christ. There was 
a time when the ignorance of Oriental literature made it safe 
for the Christian priesthood to put forth such a falsehood ; but 
what was safe for many hundreds of years, has become fatally 
ruinous to those who had not the discernment to know that 
time would bring out the truth. To have acknowledged that 
the analogies existing between the Buddhistic religion and 
Christianity were sufficient to establish the fact that the one 
was but the corruption of the other, as the Christian priesthood 
have* been forced to do, amounts, now, in the light of known 
and indisputable facts, to an acknowledgement that Christi- 
anity is nothing more than a corrupt version of Buddhism. 
Buddhism certainly ante-dates Christianity by more than a 
thousand years, for Christianity had no existence until the 
beginning of the fourth century. 

The spirit of Akiba tells us that in his time there was no 
learned Jew who did not know that the Jewish religion as set 
forth in the Old Testament, did not ante-date the second cen- 
tury of the Christian era more than about 432 years ; and that 
to disguise that fact that himself and the Jewish priesthood 
resorted to all kinds of chronological forgeries. Akiba further 
tells us that the Jewish priesthood introduced into the Old 
Testament the sun worship of Zoroaster, and even one of his 
books, the Book of Daniel. He tells us that this Daniel was 
the younger Zoroaster, who figured as a magician at the courts 
of Darius and Cyrus, where he was respected and highly hon- 
ored, [and he might have added, at the courts of Nebuchad- 
nezzar and Belshazzar as well.] Further he tells us, that 
attached to the original book of Daniel or Zoroaster, there was 
appended a chronological table or almanac ; but that this table 
was destroyed by Saadias Gaon, for fear the Jews would take 
to astronomy, he claiming that the Jews were forbidden to do 
so by Moses. 

The spirit tells us that when he was about twenty years of 
age, he knew Apollonius of Tyana, and that he met him at 



AKIBA. 337 

Smyrna where he listened to his teachings, and became a pros- 
elyte to some extent of his ideas, but not to all of them. This 
is in the highest degree probable, for Apollonius was in 
Smyrna, teaching his religious and philosophical doctrines 
about the time when Akiba was twenty years of age. He fur- 
ther tells us that when Apollonius delivered his discourses, at 
that time, that a wondrous transfiguration of his face and form 
took place, and so radiant did he become that the eye could 
not endure it. There is not a doubt that Apollonius was such a 
medium as Akiba describes him to have been. It was undoubt- 
edly, on account of these outward manifestations of his niedi- 
umship, that the influence of Apollonius was so great, widely 
extended, and long continued ; and from this fact, no doubt, 
the same or similar manifestations were attributed to the 
mythicai personation of this great and justly renowned heathen 
philosopher and medium, by the Christian priesthood. 

The spirit tells us that in his fruitless search for the Jewish 
myth, Moses, in spirit life, he found that under the name of 
Seth, the ancient Chaldeans, and under the name Mo, the 
Moabites, were the people from whom the Jews had received 
their traditions, and that they had been worshipping a prophet 
who never existed. We have no doubt whatever in regard to 
this statement of the spirit. We find the word Sheth, the 
equivalent of Seth, treated of as follows in McClintock and 
Strong's Cyclopaedia : 

" In the A. V. of Numbers xxiv., 17, Sheth is rendered as a 
proper name, but there is reason to regard it as an appellation, 
and to translate, instead of, 'the sons of Sheth,' 'the sons of 
tumult,' the wild warriors of Moab, for in the parallel passage 
(Jer. vlviii, 45), Shaon, 'tumult' occupies the place of Sheth. 
Rashi takes the word as a proper name, and refers it to Seth 
the Son of Adam ; and this seems to have been the view of 
Onkalos, who rendered ' he shall rule all the sons of men.' The 
Jerusalem Targum gives ' all the sons of the East ;' the Targum 
of Jonathan ben Uzziel retains the Hebrew word Sheth, and 
explains it ' of the armies of God who were to set themselves in 
battle array against Israel.' " 

There can hardly be any doubt that the whole of the Jewish 
Scriptures were derived from the Chaldeans, if not the Moab- 
ites and Armenians. There is certainly every reason to regard 
the Chaldeans as the sons of Seth, as they no doubt so regarded 
themselves, rather than of Abraham, the undoubted Patriarch 
of the Hindoos, called I-brahm in the original signification of 
that name. 



338 ANTIQUITY UNVEILED. 



liLJClUS RPPUliEILfS. 

An Ancient Satirical Writer. 



This spirit was announced by the guide of the medium, as 
Lucius Appulceius, who lived in the latter half of the second 
century. This was a mistake as the communication will show. 

" I will salute you by saying : — Let us unite our efforts 
to kill that curse of modern times, called Christianity. I may 
introduce myself as a satirical philosopher and a follower of 
Lucian. If the works of Lucian had not been interfered with, 
there would have been no necessity for the spirit communica- 
tions that you are now receiving. For, in the dramatization of 
his" great work "Prometheus Bound,"— Lucian prefaced it by 
expressly saying that he drew his material, not only from 
iEschylus, but from the gods of all nations that he knew of; 
and that he did this because of the similarity of their teachings. 
He was also, to a great extent, the writer of the Gospel of St. 
Luke, which received his name at the hands of the Gnostics, 
after his death. It was the custom in those days, when a man 
died, leaving anonymous writings behind him, to give his 
name as the author of them. The ideas set forth in the so- 
called New Testament, are founded on what I term the Apol- 
lonian-Essenian doctrines — the Essenes of my time being the 
strictest of the strict, in following the teachings of Apollonius 
of Tyana. As for myself, I pinned my faith, or belief, or know- 
ledge upon no man's skirts. I thought for myself, and acted 
accordingly. The only work of mine that has been permitted 
to survive Christian vandalism, has been of the least use, it 
being nothing more than a kind of satirical poem called, "The 
Golden Ass," the materials of which were largely drawn from 
Lucian. But, in two works written in the early part of my 
life at Carthage, and afterwards revised at Rome, I set forth so 
clearly the religious beliefs of my time, that everything that is 
clouded and obscured in the teachings concerning the Indian 
and Scandinavian gods, would have been as apparent to-day as 
the noonday Sun. These works were destroyed by order of 
Constantine. As a spirit I have long sought an avenue through 
which I could set these matters right before the world. I wrote 
without prejudice of any kind. I had that within me which 
was not unlike my control of this man, (meaning the medium) 
and I was used in writing, as he is in speaking. [Who was 



APPULEIUS. 339 

the controlling influence in your case ?] He claimed to be the 
Jewish historian Flavius Josephus ; but as a spirit, he tells me 
he most frequently used one of his disciples in that way. By 
being developed for spirit control, I came to the knowledge 
that I was myself a spirit. But my Spiritualism was of a 
materialistic order. In the books I have spoken of, I set forth 
the doctrine that Apollonius of Tyana was a reincarnation of 
Gautama Buddha ; but I have learned differently in spirit life. 
Apollonius was simply controlled by Buddha, to keep alive his 
teachings. In the time when I lived, every effort was made 
by the active followers of Apollonius, to promulgate his teach- 
ings, as they contained all that they thought good and useful 
in all religions and philosophies, then known. Their idea was 
to promulgate a religion of peace among men ; and this was 
most ably forwarded by Potamon, Ammonius Saccas and 
Plotinus. The two last, after my time; I was a contemporary 
of Potamon. I never met him, although I read his doctrines. 
The only improvement that he made upon the teachings of 
Apollonius, was that he adhered more closely to the Platonic 
doctrines than did Apollonius, who leaned more to Pythago- 
reanism. The mythical gods of my time such as Jupiter, Orphe- 
us, Osiris, etc., were but substitutes for Chrishna, Buddha, 
Pythagoras, Hesus, etc., all of them being supposed to be the 
sons of God here upon earth — which meant nothing else than 
that they w r ere mediums for the control of spirits. With the 
most earnest regret that the works of my time had not escaped 
Christian destruction, I will have to give way to others. But 
it seems to me that I am absolutely myself, while controlling 
this medium." 

After the spirit yielded control, the guide of the medium 
stated that Appulceius, as he called him, was born at Carthage, 
but went to Rome, Athens and Alexandria. For account of 
Appuleius, w T e refer to Chambers' Encyclopaedia and Smith's 
Dictionary of Greek and Roman Biography. 

The spirit tells us that in the two books concerning the 
teachings of religions, he set forth the doctrine that Apollo- 
nius of Tyana was a reincarnation of Gautama Buddha ; but 
as a spirit he had learned his mistake, and that Apollonius 
was simply controlled as a medium by Gautama Buddha, to 
keep alive his teachings. We have here the undoubted secret 
of Apollonius's visit to the Wise Men of India, and the dis- 
tinguished honors conferred upon him by the learned followers 
of Gautama Buddha. When we recall the wonderful medium- 
ship of Apollonius, we can well understand the influence he 



340 ANTIQUITY UNVEILED. 

would have with those devout worshippers of Buddha, when 
they found him to be the chosen mouthpiece of their divine 
master. We can almost picture in our mind the ' scene that 
attended the outgivings of that venerated spirit through his 
beloved and most favored medium, Apollonius the Cappado- 
cian Greek. It is to the immortal honor of those proud and 
supercilious Hindoo priests, that they were willing to accept 
the teachings of the spirit of Buddha in their own most sacred 
retreat, through the mouth of a stranger to their race and 
country. Such spiritual tolerance as this should forever stand 
as a most worthy example for all time, to all people. 

And now we come to notice a fact, mentioned by Appuleius, 
which furnishes the key to unlock the mysteries that attended 
what has been called the Christianity of the three first centu- 
ries # of the prevailing era. He tells us that when he lived, 
every effort was being made by the followers of Apollonius to 
promulgate his teachings, as they contained all they thought 
good and useful in all religions and philosophies then known. 
He tells us that their idea was to promulgate a religion of 
peace among men, and that Potamon, Ammonius Saccas and 
Plotinus worked grandly for that end. Oh, what a misfortune 
it was that the efforts of these great, good and benevolent 
men were neutralized and defeated by the founders of the pre- 
vailing Christian religion ! Appuleius tells us in what respect 
the Eclectic religion of Potamon differed from the Essenian 
religion of Apollonius ; and that it was mainly to be seen in 
the greater leaning of the latter to the Pythagorean doctrines, 
while Potamon followed more closely the doctrines of Plato. 
This is beyond all question the fact, as any one conversant 
with the teachings of the different philosophic schools of 
Greece well knows. 

Appuleius tells us that the Greek and Egyptian divinities 
were identical with Chrishna, Buddha, Pythagoras, Hesus, 
&c. , all of whom were supposed to be the sons of God upon the 
earth ; and meant that they were mediums for the control of 
departed spirits. 



NERVA. 341 



JVL COCCEIUS fiE^VA. 

Emperor of Rome. 



" I salute you, sir :— I am afraid that during your mortal 
life you will be in much the same position I was. 1 found it 
hard to maintain peace while the work of reform was a neces- 
sity ; but nevertheless, I never became discouraged in trying 
to do as nearly right as I could under the circumstances that 
surrounded me, although my reign was a very short one. I am 
here mainly through the efforts of the hero or saint of my 
time, Apollonius ol Tyana. He was in Rome, when I was 
there, for a short period. There was no other god advocated 
by him but Christos of India, whose disciple he claimed to be ; 
and whose doctrines and logic he expounded in my time. That 
he was the Paul of the Christian Epistles I know, because he 
submitted them to me to read for myself. They were written 
in the Latin and Greek tongues by himself. I allowed him 
full sway during my reign, and upon one ground only — not 
that I believed what he taught, but simply because he was a 
Pythagorean as I was myself. The real secret of my becoming 
an emperor of Rome was, that I belonged to the secret order of 
the Pythagorean Brotherhood. As to whether there was any 
other god than Christos taught in those days, I will say, that 
there were about fifteen of them, among which the most promi- 
nent were Prometheus of the Greeks, Horus of the Egyptians, 
and Hesus of the Scandinavians. These were the principal 
Saviours of men that were preached in my day. The founda- 
tion of the history of each and all of them, as far as I can give 
it, was the theory of a woman overshadowed by a god, who 
gave birth to a divine man. I would further say that in my 
day, at Rome, all religions seemed to drift towards the central 
theory of a great god, who had a son who would die to save 
the world. But from manuscripts written at least four thou- 
sand years before my time, the same idea seemed to pervade 
all ceremonies and observances, but in every case relating to 
the great Sun of Light that you behold above you. It was use- 
less for Apollonius to try to convince me of the existence of a 
god, or a son of a god ; I being, in fact, initiated into a 
thorough understanding of the secrets of the Order of Light 
— that light that lighteth all men that cometh into the world. 
[Was that a Pythagorean idea?] It was. As to the spiritual 



342 ANTIQUITY UNVEILED. 

manifestations occurring through Apollonins, although they 
were grand in their way, yet similar manifestations were com- 
mon in my day. There were many astrologers of my court 
through whom the same phenomena occurred. I' believe I 
have said all that it is necessary for me to state at this time. I 
thank you for the opportunity you have given me to do it. 
[How did your being a Pythagorean influence your election as 
emperor of Borne?] That order had gained great power 
among the nobility of Rome and Greece. It was almost un- 
known to the common people. The order was composed of 
the aristocracy, and its members united to forward my eleva- 
tion. I am Cocceius Nerva, emperor of Rome." 

Refer to Biographie Universelle for account of Nerva. 

The spirit of Nerva tells us that it was mainly through the 
efforts of the spirit of Apollonius of Tyana that he was present 
to giye his testimony concerning what he knew about the life 
and writings of the great Cappadocian sage. No spirit had a 
greater reason than he, to desire that that testimony should 
be given to the world. Nerva tells us that Apollonius was, 
for a short time, at Rome, in his time ; and that while there 
he expounded the doctrines and logic of the Christos of India. 
It is true that the spirit does not tell us when it was that this 
visit of Apollonius to Rome took place. It is a historically 
known fact, however, that Apollonius was at Rome several 
times during his life, and the last time during the reign of 
Domitian which occupied the period from A. D. 81 to 96. At 
that time Apollonius must have been a very old man. It was 
most probably during that period that Nerva met him at 
Rome, perhaps during the six years that Nerva was associated 
with Domitian in the consulship, from A. D. 90 to 96. The 
spirit says that Apollonius submitted his epistles to him for 
perusal, and that he knows them to be the so-called Pauline 
epistles. He says that he did not interfere with the Christos 
teachings of Apollonius, because they were both initiated 
members of the Pythagorean Brotherhood. He frankly states 
that he did not agree with Apollonius's Hindoo teachings, he 
adhering to the Pythagorean philosophy. This adherence to 
Pythagoreanism, the spirit tells us, was the means of his being 
chosen emperor, than which nothing is more probable. We 
venture to say that this was the true reason of Nerva's eleva- 
tion, although he was held for conspiracy that rid the Roman 
empire of the tyrant Domitian. 



NERVA. S43 

The spirit tells ns that there were fifteen other gods, besides 
the Hindoo Saviour Christos, who were worshipped at Rome 
in his time ; among whom, Prometheus, Horus and Hesuswere 
the most prominent. He says they were all based upon the 
same theological theories. A god-begotten, virgin-born man, 
who was to die to save the world. If this was so, it is not diffi- 
cult to know where the Christians borrowed that heathen idea 
from ; although it was very old when it was made the founda- 
tion of the so-called Christian theology. 

The spirit speaks with great indifference as to the medium- 
istic gifts of Apollonius. It would seem that while the spirit 
had great regard for Apollonius as a philosopher and a Pytha- 
gorean, that he took very little interest in his Oriental mysti- 
cism. This testimony is therefore all the more valuable, for it 
is free from the bias of partiality. When the spirit, therefore, 
testifies that he knows from personal knowledge that Apollo- 
nius was the author of the epistles attributed to St. Paul, the 
Christian Jew, we ought to have some very good reason to do 
so, before we adjudge that testimony to be untrue. 

While there are only general reasons for regarding this com- 
munication authentic and true, yet those general reasons are 
very strong, and entirely consistent with probability. There 
we must leave the matter. 



344 ANTIQUITY UNVEILED. 



flE^OfcES AG^IPPI II. 

King of Judea. 



"I will salute you, sib, by saying :— Those who would 
obstruct these communications confirm the saying, 'Fools rush 
in where Angels fear to tread.' I was born into the mortal life 
about A. D. 30, and departed to the spirit life about A. D. 85. I 
lived at the time of the great triumphs and renowned career 
of Apollonius of Tyana, a man and a medium who, ( if people 
must have a God and a Saviour) ought to be the leading char- 
acter in that direction, to-day. I most positively assert, that 
under the name of Paulinus or Polionos, Apollonius was 
brought before me for disturbing the peace of the country ; but 
nothing could be proven against him, except that he knew 
more about the Jewish religion than my own people did. In 
those days, the Jews gladly killed any Gentile who knew more 
of their religion, and who could expound it better than their 
learned Rabbies. As I could find no harm in the man except 
what I have stated, he was discharged. He was brought before 
me a second time about the time of the downfall of the Jewish 
state, which was about A. D. 67 or 68, when he was again 
charged with disturbing the country, by advancing ideas that 
were derogatory to the Jewish Jehovah. But again his accu- 
sers failed to prove their point. Apollonius was, in fact, a 
disciple and initiated member of the school of Gamaliel, and so 
well did he argue with his accusers, that they failed in all their 
attempts to prove anything against him. That Apollonius 
was the St. Paul of the present Christian religion is plainly 
proven, by reading the various epistles attributed to him. 
Those epistles will show to any candid inquirer or thinker, 
that Paul was not a Jew. Everything therein goes to show 
that he must have been a person well versed in Greek, and just 
such a writer and thinker as was the great Cappadocian sage, 
Apollonius of Tyana. The last time, during my mortal career, 
that I met Apollonius, was in the camp of Titus, before Jeru- 
salem, about A. D. 70, where I saw such spiritual manifesta- 
tions occurring through his mediumship, or in his presence, as 
Josephus relates as having occurred through Eleazer the Jew. 
Josephus was in the camp of Titus at that time. Those mani- 
festations were similar to the various phenomena now well 
known to be produced by spirits through mediums, and were 



AGRIPPA. 345 

such as to incite Vespasian and Titus to greater endeavors to 
overthrow the Jewish state. I have further to say, that there 
was no Jewish history or book, written in my time, that could 
prove my people to have a history extending over five hundred 
years before my time. The sacred writings all took their pres- 
ent shape in the days of Ezra the scribe. This communication 
is not from a 'Jew of the Jews,' but is from one who despised 
them because they would never submit to be properly ruled, 
and were always in a state of anarchy. They were bigoted on 
all points, and it was their bigotry that destroyed them as a 
nation. My name was Agrippa Herodes the Younger. I was 
king of Judea." 

For account of Agrippa Herodes IT, we refer to Smith's 
Greek and Roman Biography. 

If the communication of Herodes Agrippa the Younger is 
authentic and true, then have we positive proof that Apollo- 
nius of Tyana was the St. Paul, or the Apostle Paul, of the so- 
called Christian Scriptures, and the true nature of the so-called 
New Testament is clearly and certainly known. We do not 
believe that any untruthful spirit, however bent on deceiving, 
could invent a story so consistent with so many and widely 
variant historical facts. We therefore conclude that the whole 
communication came from the controlling spirit intelligence of 
him who was known as Agrippa Herodes II. The only other 
question that remains to be determined, is the substantial 
truthfulness of the communication. 

That Agrippa lived, as he says, during the great triumphs 
and renowned career of Apollonius of Tyana, is very certain ; 
and, that he was thoroughly acquainted with the distinguished 
reformatory labors of Apollonius, is equally certain. Therefore, 
when, as a spirit, he comes back and testifies that Apollonius 
under the name of Paulinus or Polionos was twice brought 
before him on the complaint of the Jews, and was twice acquit- 
ted by him, he states what we have every just reason to believe 
was the fact. Agrippa was king from A. D. 48, until the con- 
quest of Jerusalem, and the dispersion of the Jews, A. D. 70. It 
was during that time that Apollonius was brought before him, 
as he states. The complaint, in the first instance, was, that he 
was disturbing the peace of the country, which disturbance 
arose from his showing the people that he knew more about 
the Jewish religion than the Jewish priests knew themselves. 
As that was no offence under the law, Agrippa discharged him. 



346 ANTIQUITY UNVEILED. 

The charge in the second instance was that Apollonius was 
disturbing the country by advancing ideas that were deroga- 
tory to the Jewish Jehovah. But, on this charge too, he was 
acquitted. Why? Because as the spirit tells us, he, Apollonius, 
was a disciple of the great Jewish philosopher Gamaliel, and 
an initiate of his school, and was thus enabled to confound 
and defeat his Jewish accusers. This was, as the spirit states, 
about A.D. 67 or 68. At that time Apollonius must have been in 
his sixty-fifth or sixty-sixth year. 

The spirit states that Apollonius was undoubtedly the St. 
Paul of the present Christian religion, and calls attention to 
the fact that the epistles attributed to the latter, were the work 
of a person thoroughly conversant with the Greek language 
and literature, and not of a Jew at all. This is undoubtedly 
the fact, and because it is the fact, Christian writers have 
labpred so hard to break the force of it. Now in order to show 
our readers the positive identity of the Christian St. Paul and 
Apollonius the Cappadocian sage and Saviour, as he was called 
by his followers, we refer our readers to the account of the trial 
of the apostle Paul before Agrippa. Acts xxiv, xxv, xxvi. 

As to the version of the trial of Apollonius before king 
Agrippa, as set forth in the Acts of the Apostles, by what per- 
son, or when written, the writer did not dare to disclose. It 
is a well known fact that this fictitious book was not written 
until after all the other books of the New Testament, as it is 
called, were written ; and that it was written to explain the 
connection between the so-called Christian Gospels and the 
Pauline Epistles. Everything about that account of the accu- 
sation of Paul by the Jews, his defence, and of his being sent 
to Rome, shows that it was a concocted affair, to get away from 
the fact that it was Apollonius of Tyana, who created such an 
excitement among the Jews ; and who was the real author of 
the Pauline Epistles. This trial, about which Christians make 
such an ado, is no where mentioned in Josephus' s histories, 
which shows one of two things ; either that it was considered 
by Josephus as a matter of too little account to be worthy of 
mention, or the mention of it has been destroyed. That neither 
Apollonius nor Paul, who are said to have figured so promi- 
nently at that epoch, should be mentioned by Josephus or any 
writer of that time, in any connection whatever, would show 
that there was some great reason for this studied silence. 



AGRTPPA. 347 

Apollonius was certainly in Judea while the Jewish war was 
in progress, and there made the acquaintance of Vespasian 
whose prophet and seer he became. It was just before the 
breaking out of the war, that the trial before 'Agrippa took 
place, most probably not in A. D. 60, as has been supposed, but 
in A. D. 67 or 68, as the spirit states. It was no doubt this 
accusation of Apollonius before Agrippa, and his discharge, 
that constitutes the whole ground work of the fabulous account 
of the same occurrence in the Acts of the Apostles. It was 
most natural that a Greek, such as Apollonius was, who was a 
remarkable medium, and who created an uproar wherever he 
went, on account of the wonderful spirit manifestations which 
took place through him or in his presence, should have aroused 
the deadly enmity of the Jewish priests ; but it was most un- 
natural that any Jew, and especially any Pharisee, should 
have caused such a commotion, and caused so long a detention 
in custody, as more than two years. Besides, the writer of 
Acts, inadvertently no doubt, says, that- one of the charges 
brought against the accused by the Jews, was that he was " a 
ringleader of the sect of the Nazarenes." This charge could 
apply to no Jew of the sect of the Pharisees, as it is claimed 
that Paul was. It did, however, apply especially to Apollonius 
who was one of those persons whom the Jews, in derision, 
called Nazarites, who, about that time, assumed the designa- 
tion of JEssenes. Besides, it is very certain that Apollonius as 
a Nazarite or Essene, believed in the resurrection of the dead. 

Indeed, however critically the statement of the spirit of 
Agrippa is compared with the account of this occurrence in 
Acts, the fact will become the more clear that Apollonius, and 
not the Christian St. Paul, was the individual to which the 
account in Acts relates. The spirit then tells us that the last 
time he met Apollonius was in the camp of Titus, before Jeru- 
salem, about A. D. 70, where he saw such spiritual manifesta- 
tions take place in his presence as Josephus relates as having 
occurred through Eleazer the Jew. The part of Josephus's 
writings referred to by the spirit, is to be found in the Antiqui- 
ties of the Jews, Book viii.,chap. ii, Section 5. 

What the spirit of Agrippa says as to the antiquity of the 
sacred books of the Jews is certainly substantially correct. 
Whether none of them were earlier than Ezra the Scribe, we 
do not know, and have no time to ascertain. We have only 



348 ANTIQUITY UNVEILED. 

time and space to give the following facts concerning Ezra the 
scribe. We quote from McClintock and Strong's Encyclopaedia 
of Theological Literature, article Ezra : 

"Ezra, the celebrated Jewish scribe and priest, who, in the 
year B. C. 459, led the second expedition of the Jews back from 
the Babylonian exile into Palestine, and the author of one of 
the canonical books of Scripture. * * All that is really 
known of Ezra is contained in the last four chapters of the 
Book of Ezra and Neb. viii and xii, 26. In addition to the 
information there given, that he was a 'scribe,' a 'ready scribe 
of the law of Moses,' a 'scribe of the words of the command- 
ments of the Lord and of his statutes to Israel,' ' a scribe of the 
law of God in heaven,' and ' a priest,' we are told by Josephus 
that he was a high priest of the Jews who were left in Babylon, 
that he was particularly conversant with the law of Moses, and 
was held in universal esteem on account of his righteousness 
and virtue." 

These historical facts, if they are facts, would point to Ezra 
and his time for the establishment of the Jewish canons, which 
were no doubt largely derived from the Chaldean annals. 
Whatever Jewish literature existed before that period must 
have amounted to very little. What Deva Bodhisatoua did for 
the Buddhist religion, and Pamphilusand Eusebius of Csesarea 
for the Christian religion, it would seem Ezra did for the Jew- 
ish religion. In closing we do not hesitate to say that we 
regard Agrippa's communication as true, and that it proves 
beyond all question that Apollonius of Tyana was the St. Paul 
of the so-called New Testament. 



BABBA JOSEPH. 349 



t^abba Joseph oir Joseph the filind. 



11 1 will salute you by saying : There is no God we can serve 
that will do us as much good as the truth. I am claimed to 
have been the writer of the Ketubim, called by others the 
Hagiographa. I was at the head of the school of Sora, in the 
third century. I was not the transcriber of either of the classes 
of writings mentioned. They were put into their present shape, 
in the ninth century, by a Greek Jew named Georgius. 
Whether you will be able to corroborate this I cannot say. 
But I did put in shape the Jewish writings of the Minor 
Prophets. I also wrote a great deal upon the teachings of 
Gamaliel ; but the real Jewish records, before the time of Ezra 
the scribe, are all plagiarized from ancient sacred Armenian 
writings. The whole of the Pentateuch really belongs to the 
time of an Armenian king, who was contemporary with 
Psammeticus the Egyptian, and was extant in my day. By 
this I mean that these Armenian writings were in the library 
of the academy at the head of which I was. The actual writ- 
ings and teachings of Gamaliel have been very much tam- 
pered with by Christians, and this was known in after times, 
as shown in the writings of Moses of Chorene, who is claimed 
to have embraced the Christian religion, but who in reality 
was an Ebionite follower of Krishna, (as the name was spelled 
in Armenian) ; and when you read about Josephus having been 
an Ebionite Christian, you must understand it to mean the 
same as when the term was applied to Moses of Chorene. I 
think that the most that I have said here to-day can be cor- 
roborated by that celebrated Armenian spirit, Haico, who has 
communicated with you before. I mean corroborated by the 
history of Haico. The Ebionites of the time of Gamaliel and 
Josephus were all tainted with Gymnosophism. They were 
Jews who had become acquainted with that Indian philoso- 
phy through Apollonius of Tyana. It has been one of my 
most imperative obligations as a spirit, in conjunction with 
many spirits of the sixth century to bring to light the Arme- 
nian, Pythagorean, Judean, Gnostic and Eclectic systems, the 
writings, concerning which, are sufficiently extant to over- 
throw the purpose of the Christian priesthood to conceal or 
destroy them. I will be with you, with all my spirit power, to 
crush this gigantic superstition — Christianity. I was known as 
Rabba Joseph, sometimes called the Blind." 



350 ANTIQUITY UNVEILED. 

The spirit guide of the medium remarked that this spirit 
must have been a Gymnosophist himself, as he came almost 
naked. We have been unable to find any historical reference 
to such a person as Rabba Joseph or Joseph the Blind, of the 
third century, and yet we cannot divest ourself of the inclina- 
tion to regard the communication as genuine and true. The 
spirit who gave it was thoroughly informed upon many points 
of history on which he has touched, and we cannot conceive 
what motive any spirit could have in deceitfully inventing it. 
The spirit sets out by saying that he has been supposed to have 
written the Ketubim, called by others the Hagiographa ; and 
says he did not, but that he did transcribe the Minor Prophets. 
He supposes that the former writings were put in their present 
shape by a Greek Jew, in the 9th century, named Georgius. 
And further says he was at the head of the Academy of Sora, 
in the third century. What was the School of Sora? We copy 
what is said of it in McClintock and Strong's Cyclopaedia, 
under the head " Schools." 

"Sora, called also Matta Mechassia, a town on the Euphra- 
tes, about twenty-two parasangs south of Pumbaditha, is famous 
in Jewish history as the seat of a renowned academy, which 
was inaugurated A. D. 219, by Abba Areka, more commonly 
known by his scholastic title of Rab. Rab died in 247 at Sora 
where for twenty-eight years he had presided over the Soranic 
school, remarkable for the pleasantness of its site and accom- 
modations, and numbering at times, from a thousand to twelve 
hundred students. Rab's successor in Sora was R. Huna ? 
(born about 212 ; died in 297), a distinguished scholar of Rab's. 
His learning contributed to sustain the reputation of the 
school, which could, under him, yet number eight hundred 
students. After an administration of forty years Huna died, 
and the rectorship was fitted by Jehudah, bar Jeches kel, who 
died in 299." 

We can find no historical reference to this personage in any 
of the biographical collections, and are inclined to think that 
the spirit who gives his name as Rabba Joseph is this Rabba 
Jehudah. Why there should be this variation in the name, 
we know not. If this conjecture is correct, it is more than 
likely that he transcribed the Minor Prophets, he was also 
supposed to have transcribed the Ketubim or Hagiographa. 
What were the latter? We give the definition of the term 
from the American Cyclopaedia : 



RABBA JOSEPH. 351 

" Hagiographa (Greek agios sacred, and graphein, to write), 
or Holy Writings, (in Hebrew Ketubim, writings), the name 
given by the Jews to their third division of the Old Testament 
Scriptures. There are various suppositions concerning the 
earliest arrangement of this division by the Jews, founded on 
contradictory statements, in Josephus, Philo, Jerome, the Tal- 
mud, &c, including a passage of Luke, (xxiv, 44): 'the 
things written in the law of Moses, and in the prophets, and 
in the psalms.' According to the arrangements now general 
among the Jews, the Hagiographa includes three divisions : 
1.— The Psalms, Proverbs, and Job. 2. — The Songs of Songs, 
Ruth, Lamentations, Ecclesiastes, and Esther. 3. — Daniel, 
Ezra, Nehemiah, and the Chronicles. These books received 
the name of 'Hagiographa' or ' Holy Writings,' because, 
though not written by Moses, many of the prophets, strictly 
so-called, were nevertheless regarded as inspired." 

As to which were the Major and which the Minor Prophets, 
we cite McClintock's and Strong's Cyclopaedia : 

11 We have in the Old Testament sixteen prophets ; that is 
four greater and twelve lesser prophets. The four greater 
prophets are Isaiah, Jeremiah, Ezekiel, and Daniel. The Jews 
do not properly place Daniel among the prophets, because 
(they say) he lived in the splendor of temporal dignities, and 
led a kind of life different from other prophets. The twelve 
lesser prophets are Hosea, Joel, Amos, Obadiah, Jonah, Mi- 
cah, Nahum, Habakkuk, Zephania, Haggai, Zechariah and 
Malachi." 

We may therefore fairly conclude that the spirit of Rabba 
Joseph not only knew what he was saying, but that he spoke 
the truth. He says he did translate the Minor or Lesser 
Prophets, but not the Hagiographa. As head of the Academy 
of Sora, nothing was more probable than he should have done 
so. He also tells us that he wrote a great deal upon the teach- 
ings of Gamaliel. This he certainly would have done as the 
head of the School of Sora. Gamaliel was a learned doctor of the 
law, a Pharisee, and member of the Sanhedrim of the Jews. 
He was grandson of Hillel, the renowned teacher of the 
Mishna. He held a seat, and probably the presidency, in the 
Sanhedrim, during the reigns of Tiberius, Caligula, and Clau- 
dius, being succeeded by his son Simeon. He was the au- 
thor of many religious and civil reforms, and remarkable 
for humanity, charity and tolerance. He was the first 
to be distinguished by the title Rabban (our master). 



352 ANTIQUITY UNVEILED. 

The respect with which his opinions are always quoted by the 
Rabbies is irreconcilable with the tradition that he was con- 
verted to Christianity. It was the writings of this learned 
Jewish teacher upon which the spirit says he wrote. That 
none of the writings of Rabba Joseph have come down to us, 
except in the Minor Prophets, should surprise no one ; for 
hardly anything that could throw light upon the origin of the 
Jewish scriptures has been spared, either by the Jews or by 
the Christians. 

But we are now called to notice a statement, which if true, 
will necessitate a modification of the commonly supposed 
origin of the Jewish scriptures. The spirit says, that the 
Jewish records, before the time of Ezra the Scribe, are all 
plagiarized from ancient sacred Armenian writings ; and that 
the whole of the Pentateuch really belongs to the time of an 
Armenian king, who was a contemporary of Psammeticus the 
Egyptian, and was extant, and in the library of the Acad- 
emy of Sora in the 3d century. Psammeticus was king of 
Egypt about B. C. 670, and the Armenian King who was con- 
temporary with him was perhaps his predecessor of Haikak 
II., who lived from 607 to 569 B. C. His name we cannot fix. 
But the king referred to may be Haikak II., himself; for it is 
historically stated Haikak II., joined Nebuchadnezzar in his 
expedition against the Jews, and brought into Armenia a Jew- 
ish noble named Shambat with his family. From this Sham- 
bat descended the Armenian royal family of the Bagratides or 
Bagradites, some of whom still hold high offices in Russia." 
It will thus be seen that there w r as an intimate and influential 
connection between the Jews and the Armenians, just about 
the time that the Jewish Scriptures were first published, that 
is B. C. 450. It would therefore seem that the Armenian peo- 
ple were older as a nation than the Assyrians, and as the spirit 
of Haico testified, they had a much more ancient literature. 

The spirit of Rabba Joseph tells us that the writings and 
teachings of Gamaliel have been very much tampered with by 
Christians ; and that this was shown in after times in the 
writings of Moses of Chorene, who is claimed to have been a 
Christian, but who was in fact an Ebionite follower of Krish- 
na, and when you read about Josephus having been an Ebion- 
ite Christian, you must understand it to mean the same as 
when the term was applied to Moses of Chorene. For the first 



RABBA JOSEPH. 353 

time since the Christian priesthood gained an ascendency over 
the learning of the world, more than thirteen hundred 3'ears 
ago, has a ray of light been thrown upon the nature of the 
Ebionite religion. In their efforts to conceal the fact that the 
Ebionites were worshippers of the Hindoo Saviour, Krishna, 
and not of Jesus Christ, everything relating to them as a sect 
has been thrown into the greatest confusion. But now that a 
thoroughly informed Jewish spirit returns and testifies to that 
fact, all confusion and difficulty disappears ; and the errone- 
ousness of the Christian statements regarding them becomes 
plain and unquestionable. The most condensed, yet, at the 
same time, comprehensive account of the Ebionites, we find in 
Chambers' Encyclopaedia. It is as follows : 

"Ebionites (Heb. ebion, poor), a name probably given origi- 
nally by the hierarchical party among the Jews, to those of 
their countrymen who professed the Christian faith, and who 
generally belonged to the poorer and more ignorant class ; 
(John, chap, vii, 48, 49). Subsequently, it would seem, the 
Gentile Christians, who were ignorant of Hebrew, employed 
it in a distinctive sense to designate their Jewish co-religion- 
ists, who, in addition to their belief of Christian^, observed 
the Mosaic law. Ireneeus is the first writer who makes use of 
the name. 1 1 is highly probable that the Ebionites first be- 
came an organized body or sect, at Pella, a city in Persea, on 
the eastern side of the Jordan, whither they had betaken 
themselves on the breaking out of the Roman-Jewish war in 
the time of Hadrian. Here, indeed, a strictly Jewish-Christian 
church continued to exist down to the fifth century. Among 
the Ebionites, however, there was by no means a unanimity 
of religious feeling, or uniformity of opinion. Two great 
divergent parties are clearly recognizable — the Ebionites proper 
and the Ebionitic Nazarenes. The former were little different 
from Jews ; their conceptions of the Saviour were meager and 
unspiritual. They believed that Jesus was simply a man dis- 
tinguished above all others for legal piety — pre-eminently a 
Jew, and selected as the Messiah because of his superior Juda- 
ism. Of course they denied his supernatural birth, yet not his 
resurrection ; for ' they lived in expectation of his speedy 
return to restore the city of God (Jerusalem), and to re-estab- 
lish the theocracy there in surpassing splendor.' — Neander. 
They were the genuine descendants of those Judaisers who 
plagued the church in the time of the Apostle Paul. The 
Ebionite Nazarenes, 011 the other hand, who at the close of the 
fourth century seem to have dwelt chiefly about Bercea in 



354 ANTIQUITY UNVEILED. 

lower Syria, but at an earlier period may have been more 
widely diffused were Jewish Christians, in the better sense of 
the term. They conceived it to be their own duty still to cir- 
cumcise, keep the Sabbath, &c, but they had no wish to 
impose the peculiarites of Judaism on the Gentile Christians. 
They did not believe that Christianity was merely a glorifica- 
tion of Judaism, but a new life come into the world, in 
which the Gentiles might at once participate, without under- 
going a Mosaic ordeal. Like the stricter Ebionites, they used 
a Gospel of Matthew ; but it contained what the other did 
not — an account of the supernatural conception and birth of 
the Saviour. According to Neander, who has very thoroughly 
investigated the question, there were a great many varieties 
of opinion among the Ebionites, springing out of the differ- 
ences above spoken of, which it would be tedious to record. It 
is sufficient to say that Essenism modified Ebionism greatly, 
through the introduction of a Jewish mysticism, which recog- 
nized in Moses and Christ an inward indentity of doctrines, 
and regarded them as revealersof the ' primal religion,' whose 
teaching, however, had been sadly corrupted. It is ex- 
tremely probable that an Essenic Ebionite wrote the Clementine 
Homilies." 

We may here reach several rational conclusions. 1st. That 
the Ebionites were in no other sense Christians, except 
that they regarded the Hindoo Krishna with religious ven- 
eration. This is made very apparent by the admission that 
Essenism "modified greatly" Ebionism. Ebionism was mani- 
festly only a modified Gymnosophism older than the Nazarite 
or Nazarene, and the subsequent Esse ni an modification of 
Ebionism. 2d. We may rationally conclude that the Ebionites, 
the Nazarites and the Essenes were but Grsecised versions of 
the Gymnosophism of India, and had nothing whatever to do 
with Jesus Christ or Christianity. 3rd. We may conclude 
that the priestly founders of Christianity could not avoid the 
necessity of claiming the Ebionites, the Nazarites and the 
Essenes as Christians, because they were the only persons in 
existence who during the first one hundred and fifty years of 
the Christian era, could with any show of excuse or reason be 
called Christians ; and they were no better off when for the 
next one hundred and fifty years they were compelled to 
recognize the Gnostic and Eclectic philosophies as Christian 
heresies. What has since been called orthodox Christianity 
had no existence until the time of Eusebius of Csesarea, in the 



MAIMONIDES. 355 

forepart of the fourth century. 4th. We may conclude that 
the Ebionites were not Christians, but followers of the Hin- 
doo teachings attributed to Krishna, the incarnation of the 
spirit Brahma, the Hindoo Saviour of men. It is just this that 
the testimony of Rabba Joseph shows. He says the Ebionites 
of the time of Gamaliel and Josephus were all tainted with 
Gymnosophism. They were Jews who had become acquainted 
with the Indian philosophy, through Apollonius of Tyana. 
We hope yet to be able to find some direct reference to Rabba 
Joseph, or Joseph the Blind. 

The spirit says that he has felt it his duty in connection 
with many spirits of the sixth century, to bring to light the 
Armenian, Pythagorean, Judean, Gnostic and Eclectic sys- 
tems, the writings concerning which are sufficiently extant to 
overthrow the scheme of the Christian priests to conceal or 
destroy them. From which we infer that it was in the sixth 
century that the wholesale destruction of the literature of the 
philosophies named was entered upon ; and further, that those 
who were engaged in that destruction are yet to testify in cor- 
roboration of what spirit Rabba Joseph had said. 



JYIOSES WRUflOrlllDES. 

The Learned Moorish Jew. 



" Peace be with you : — My teacher in the mortal life was 
a follower of the Alexandrian or Aristotelian philosophic prin- 
ciples. His name was Averroes. I became deeply interested in 
what he showed to me in writings that were then extant. But 
owing to the fanaticisms of my countrymen who were Moham- 
medans, I was obliged to disguise my real views through life. 
In reality I was a follower of Aristotle and Apollonius of Tyana. 
There were two Apollonian systems ; one that passed toward 
the East, and the other toward the West. The Western system 
passed through the hands of Potamon, Ammonius Saccas, 
Plotinus and other men of that school. It was a strange posi- 
tion that I occupied — an Eclectic philosopher in a Mohamme- 
dan country. But my school was private. Our investigations 
had to be carried on very much as your investigations of Spirit- 
ualism are carried on now, in private apartments of our own. 



356 ANTIQUITY UNVEILED. 

In Cordova, in my time, about A. D, 1200, our investigation of 
alchemy and science, although not interfered with by the 
government, could not be openly exposed. There is one point 
on which I want to enlighten you. There are thousands of 
spirits who would kill me this instant if they could prevent 
what I am about to tell you. It is this. The Augian Codex, 
which is claimed to have been written in the 9th century, and 
which is now in the Cambridge Library, affords the clearest 
and most positive proofs that Apollonius was St. Paul. Another 
thing I want to tell you is, that the Alexandrian Codex was 
well known and read among the Moors of my time, and was 
believed by many of them. That will have to close my com- 
munication." 

Refer to Chambers' Encyclopaedia for account of Moses 
Maimonides. 

The spirit of this learned Jewish Spiritualist returned, 
ancPunder the most adverse circumstances, succeeded in giving 
that most valuable communication. That the spirit knew 
whereof he testified is evident, and hence the vast importance 
of his testimony. He tells us that his teacher was Averroes, 
and that he became deeply interested in what his master 
showed him in writings that were then extant. Now, if we 
know who Averroes is, we may have some idea of what it was 
he pointed out to Maimonides which so interested him. For 
account of Averroes we refer to American Cyclopaedia. 

In the work above referred to may be found a historical 
account of this distinguished man under whose instruction 
Maimonides became acquainted with the Greek philosophical 
systems, and laid the foundation of that vast knowledge which 
he displayed in his later life and labors. We are led to infer 
from the testimony of the spirit, that Averroes, in professing 
the Aristotelian philosophy, did so to disguise his still stronger 
attraction to the philosophical system of Apollonius of Tyana. 
This was the course taken in Italy some two hundred and fifty 
years later, by Georgius Gemistus and Cosmo de Medici ; and 
there is no reason to believe that the latter adopted that course 
from the example of Averroes and Maimonides. That all four 
of these distinguished men were conversant with the philoso- 
phy of Apollonius of Tyana there can be little doubt, and they 
knew and understood its true relation to what was called 
Christianity. 

The spirit tells us what is undoubtedly true, but what has 



MAIMONIDES. 357 

not been known for several centuries ; that is, that there were 
two Apollonian systems, one of which took root in the East, 
the other in the West ; and that the Western system was mod- 
ified by Potamon, Ammonius Saccas, Plotinus, and others of 
the Alexandrian school. The natural inference is, that the 
Apollonian system of the East was more nearly what Apollo- 
nius taught. It was no doubt owing to that divergence in the 
respective Apollonian systems that ever since it has been im- 
possible to reconcile the Greek Catholic and Roman Catholic 
churches, and unite them under one theological system. Mai- 
monides, as a spirit, tells us that he was an adherent of the 
Western Apollonian system, or that system that underwent 
the Eclectic modifications of the Alexandrian school. He states 
that he taught the Apollonian-Eclectic doctrines privately, as 
the Mohammedans were at that time very intolerant toward 
the people of other religions, in Spain. He compares his school 
to our spiritual circles. While the philosophy of Aristotle 
served to conceal the Apollonian doctrines, alchemy and sci- 
ence served as an excuse for the experimental investigations of 
spiritual phenomena by Maimonides and his followers. 

That Maimonides was a Spiritualist is evident from the 
whole tenor of his literary labors, in the direction of spiritual- 
izing Judaism. That the Jews should have come to regard 
Maimonides as second only to Moses, the great law-giver of 
the Jews, shows how nearly Maimonides came to leading the 
Jews from dead materialism into the living light of spiritual 
truth. That Maimonides should have endeavored to explain 
by the light of reason, the Bible, and all its written as well as 
implied precepts ; and that he asserted that all alleged mira- 
cles, whether Jewish or Christian, could not have been wrought 
in opposition to the physical and everlasting laws of nature ; 
show how fully he had attained a position not a whit behind 
the most advanced Spiritualists of to-day. We ask the reader 
to re-read and ponder upon the account of the religious and 
philosophical views of Maimonides, as given in Chambers' 
Encyclopaedia, if they want to know what the most advanced 
spiritual philosophy embraces. We are simply amazed to see 
how, under the disadvantages which then prevailed, Maimon- 
ides should have taken a position more than seven hundred 
years in advance of his time. But for the return of his spirit, 
this most interesting fact would never perhaps have been 



358 ANTIQUITY UNVEILED. 

known to mortals. The spirit then tells us that there were 
thousands of spirits who would destroy him, if possible, to 
prevent him testifying to the one fact that seems to have been 
his main object in returning, and that one fact nothing less 
than that "the Augian Codex affords the clearest and most 
absolute proofs that Apollonius was St. Paul." In relation to 
the Augian Codex we refer to McClintock and Strong's Cyclo- 
paedia of Biblical Literature. 

The spirit tells us that the Alexandrian Codex was well 
known and read among the Moors of his time, and was believed 
by many of them. If this was the fact, as we have no doubt 
it was, it only shows that it was regarded by the Arabian 
Moors, as an Eastern and not a Judean production. Thus do 
the facts accumulate, all pointing to the Apollonian origin of 
the u Holy Scriptures," as they are called. But we must here 
rest for the present. Words, however, fail to express the aston- 
ishment we feel at these spirit revelations of long concealed 
and important historical facts. 



P^OCOPIUS. 

The Greek Secretary of Belisarius. 



" I greet you, sir : — My name when on earth was Proco- 
pius. I was the Greek secretary of Belisarius. The principal 
period of my life was, from A. D. 534 to 565. I wrote a history 
of the emperor Justinian, and this is the only part of my writ- 
ings that has not been concealed or destroyed. But I also 
wrote on many religious topics. I was a follower of the em- 
peror Julian, that is I was a Pythagorean or Platonist, those 
two systems of philosophy being nearly the same. I did not 
feel inclined to embrace either of the other religions of my 
time. There were none that seemed so sensible as the writings 
of Pythagoras and Plato. I think the Eclectics by their 
amalgamation of religious and philosophical doctrines, ruined 
the beauty of the text of Plato. I had no sympathy with 
either of the parties in the contention that was carried on by 
Eusebius Pamphilus and others of the disputants of that and 
subsequent times. The Krishna of India which had been 
worshipped before the time of Eusebius, was a black man, 
and it was Eusebius who changed him into a Jew instead of a 



PROCOPIUS. 359 

Hindoo. He thought that more followers could be obtained 
for a white Christ than for a Hindoo one. But prior to that 
time, in all the temples erected for the worship of Krishna, he 
was represented as a Hindoo. The words put into the mouth 
of Julian in relation to deifying the Judean Saviour, in his 
dying hour, are not true in any sense whatever. He defied all 
the gods. He was in fact a Deist or believer in one overruling 
power, or God. But in my time gods were not looked upon as 
spirits. The god idea meant something great — immeasurable ; 
something that mortals could not comprehend, and with whom 
only spirits could converse *wrH*t I knew that mortals could 
converse with spirits. I conversed with them myself, when in 
the mortal form ; and I was told many things by them that 
were both true and false, as I have found as a spirit. But it is 
due that I should say this for many spirits ; they do not lie 
wilfully — they know no better. When I lived everything re- 
lating 1o religion was in a fearful chaotic state, and many 
spirits were as much confused as mortals, especially in relation 
to such matters." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Procopius. 

As the testimony of this spirit is in several respects most 
valuable, we will add some comments upon his literary attitude 
in respect to religion. We cite what is said of Procopius in 
McClintock and Strong's Cyclopaedia : 

"As a historian Procopius took Herodotus as his pattern, and 
even remembers his master's fatalism in the material concep- 
tion of history. Procopius assumes the role of a sceptic, and as 
such regards himself as above all positive religion and dog- 
matic disputes. On account of the cold, unsympathetic manner 
in which he writes of Christianity, some have not believed him 
a Christian, but a deist, Jew, or even a heathen. He was, 
however, at least in outward confession, a Christian, as appears 
from his second work, Peri Ktismaton, De iEdificiis, which 
contains a history of all the churches, convents, and other 
public buildings reared under Justinian at the public expense 
in the Roman empire. Another of his writings, entitled 
Anekdota, or Sacred History, in thirty chapters, is a sort of 
complement to the books De Bellis. Justinian and Theodora 
are here painted in the darkest colors. Procopius says that he 
wrote it because in his first work he could not, through fear of 
torture and death, speak of living persons as they deserved. 
Some grossly obscene passages concerning Theodora, who was 
evidently a very bad woman, have been expunged in most 



360 ANTIQUITY UNVEILED. 

editions. There seems little doubt that Procopius was the 
author of the work." 

As Justinian is regarded as one of the great lights of the 
early Christian ages, it may not be amiss, in this connection to 
know who the Theodora was, whom he chose as his associate 
in the government of the Roman Empire. It will serve to show 
the just grounds Procopius had for exposing the corruption 
that reigned at the court of Justinian. This is all the more 
required, because English Christian writers have made such 
efforts to conceal these evidences of the monstrous nature of a 
Christian religion that would tolerate such moral turpitude. 
We translate from the French of La Lalle, in the Biographie 
Universelle : 

"Theodora, Empress of the East, wife of Justinian, was cel- 
ebrated at once for her deportment, the lowness of her origin, 
her -ambition, her intrigues, her beauty, and for the force of 
character that she displayed on some occasions. Her mother, 
a courtesan of the lowest stage, placed her in a theatre, with 
her elder sister. Unpossessed of talents or education, Theodora 
only succeeded in low comedy ; but she became distinguished 
among the prostitutes, by force of immorality. Applauded in 
public by the vilest populace, she soon excited general con- 
tempt. A certain Ecebolus took her to Egypt. Driven from 
town to town by the magistrates, who saw with indignation 
her corruption of youth, she returned to Constantinople, when 
Justinian allowed himself to be seduced by her attractions and 
the vivacity of her wit. He at first made her his mistress under 
the reign of Justin, lavished riches upon her, which she imme- 
diately dissipated, and soon announced his intention of marry- 
ing her. (At that time Justinian was invested with governing 
power.) The empress Euphemia, aunt of Justinian, and Vige- 
lance, his mother, opposed this dishonorable marriage ; but 
after the death of those two princesses, Justinian wrung consent 
from the aged emperor, who even revoked the Roman laws, in 
virtue of which the principal officers of the empire were not 
permitted to marry theatrical actresses. Theodora was crowned 
with Justinian in A. D. 527 ; and the death of Justin, which 
took place shortly after, left him free, at his will, to dispose of 
the sovereign authority, which the blindness and weakness of 
the emperor did not allow him to contest. All bowed before 
Theodora. Ambition, politics, even religion served as pretexts 
for the exercise of her revenges ; for she sometimes affected a 
great zeal for the orthodox religion as she did for the interests 
of the empire, and with the spoils of her victims she caused 



PROCOPIUS. 361 

churches or other public monuments to be constructed. * * 
A modern German jurist, touched with the fact that she had 
favored the work undertaken by Justin and Justinian for the 
reform and compilation of the Roman laws, has sought to vin- 
dicate her memory, but his hypothesis is not sustained in the 
face of so much unanswerable testimony and uncontested facts. 
Theodora died of a cancer, in the month of June, 548. Justinian 
was the only one who mourned for her. He gave her name to 
several cities and to a province. After having traced a horrible 
picture in his Anecdotes, Procopius praises her in his history." 

The reason why Procopius withheld the truth concerning 
Theodora, in his public history, is very evident. Procopius 
wrote for the perusal of the emperor Justinian, and did not 
dare to make known in that history, facts which would have 
cost him his life ; but, like the true friend of humanity that he 
was, he took care to record that truth for the information of 
after generations. We are thus enabled to know something of 
the characters of those people who were the most concerned in 
fastening the curse of Christianity on mankind. The shame- 
less and degraded courtesan becomes the empress of the Roman 
Empire, converts the palace into a brothel, and while living a 
life of profligacy and shame, becomes the builder and endower 
of Christian churches, and the beloved and flattered patroness 
of the Christian priesthood and religion. Can a religion thus 
established ever be anything but a curse to all who, through the 
systematic perversion of their mental and moral natures, be- 
come its deplorable victims. 

If what the spirit of Procopius says is true, then for the first 
time the fact becomes known that many, if not most of his 
writings, have been concealed or destroyed ; for he says that in 
addition to his history, he also wrote on many religious topics. 
Nothing is more probable than that such was the fact. As to 
the doubtful question of Procopius's religious and philosophical 
views, the spirit leaves no doubt whatever. He tells us that 
he was a follower of the Emperor Julian, (the "Apostate," as 
he is called) ; in other words, a Pythagorean or Platonist 
which he says were nearly similar. We have here a clearer 
exposition of the philosophical views of Julian than can be 
found in any extant account of him. His writings certainly 
show that he was even more of a Pythagorean than a Platonist. 
In other words, he was a Spiritualist, if not a developed spir- 
itual medium ; for Pythagoreanism was nothing less than a 



362 ANTIQUITY UNVEILED. 

very thorough knowledge of spirit intercourse with mortals and 
the secret propagation of that knowledge and its proper uses. 
Procopius tells us, through a medium who never heard of him 
even by name, that he did not feel inclined to embrace either 
of the other religions of his time, Christianity being then the 
most prominent one at Constantinople, where he resided. He 
tells us that he had no sympathy with either of trie parties to 
the Christian controversy, in which Eusebius took so promi- 
nent a part. All this goes to show that Procopius had no 
leaning to Christianity whatever ; and sets at rest all questions 
as to the religious views of this very learned, accomplished, 
and able man. 

Procopius, speaking of what he had every opportunity to 
know, says, that the Krishna of India, who had been worship- 
ped in the Roman provinces before the time of Eusebius, was a 
blaek man, and that it was Eusebius who changed him into a 
Jew ; because he, Eusebius, thought that more followers could 
be obtained for a white Christ than a Hindoo one. If this can 
be shown, by existing antiquities, to have been true, as we 
believe it can be, then have we very certain data to show what 
pre-Eusebian Christianity was, and what its post-Eusebian 
spurious imitation is. 

The spirit explains what it was, that Julian, in his dying 
moments said. The spirit refers to the allegation that Julian 
in the agony of a violent death recanted his philosophical 
views, and acknowledged the truth of Christianity. The spirit 
of Procopius admits that Julian did make a dying utterance of 
his contempt for all the gods, thus showing that he was neither 
a Christian nor a pagan votary of superstition, but a self-poised 
philosopher in the most trying hour that a man was ever called 
to endure. Julian fell mortally wounded at the head of his 
troops, while repulsing the assault of the Persian army, on his 
rear guard, on the plains of Maranga, while retreating before it. 
He had held imperial power only for the short period of one 
year and seven months ; but in that time he had given evidence 
of the transcendent greatness and goodness of his character. 
He died at the too early age of thirty-two years. Had he been 
permitted to survive, there can be little doubt that philosophy 
would have supplanted the Christian and Pagan superstitions 
of his age, and the truths that have been made manifest 
through Modern Spiritualism, would long since have dispelled 



procopius. 363 

the night of ignorance that settled ov T er the world with the fall 
of Flavius Claudius Julianus. This accomplished man died as 
he had lived, a true philosopher, and with a clear perception of 
immortality. 

Procopius, who was a follower of Julian, says that he not 
only knew that mortals could converse with spirits, but that 
he, himself, had conversed with them when in the mortal 
form. He tells us, that, in that way, he was told many things 
that were true, as well as many things that were false, as he 
since found them to be as a spirit. He adds what is equally 
true and just, when he says: "Many spirits do not wilfully 
lie — they know no better." It is, however, none the less unfor- 
tunate that there has been and still is so much of spirit testi- 
mony that is the result of the ignorance, prejudice and dishon- 
esty of subservient and bigoted spirits. The spirit makes the 
further plea for the untruthful spirits of his time, that every- 
thing relating to religion, w T as then in the greatest confusion, 
both in the spirit and the mortal life. Opinions are equally 
unsettled at this time, and it is to be hoped they are destined 
to become greatly more so in the near future ; for in our opin- 
ion, a settled condition of the human mind is the death of the 
soul. In nature, change is the universal order of things, and 
man, mentally, morally, physically and socially is not such a 
monster as to have immunity from the operation of that blessed 
natural law. 

We cannot pursue these thoughts further now. But we truly 
hope that the time is not far distant when we may meet and 
converse with these ancient friends face to face, and hear from 
their own lips, the recitals, of the events of the respective times 
in which they lived. It is, however, none the less gratifying 
that under the present imperfect conditions they can so per- 
fectly convey their thoughts to mortals. Our gratitude to them 
cannot be expressed in words. 



364 ANTIQUITY UNVEILED. 



EUfiONTKlS. 

The Great Arian Leader. 



The guide of the medium, introduced this spirit by saying : 
' ' This spirit seems to have great trouble to give his name. He 
is very much opposed by spirits that are unfriendly to him, 
and to his purpose in coming here. He was an Arian. His 
name is Eunomius, and he wants me to say this to you." 

" I will salute you, sir, by saying, that there can be no peace 
while Christianity exists, for it is the religion of persecution 
and death. Instead of Jesus being entitled to the designation, 
'TJie Prince of Peace,' he should have been designated 'The 
Prince of Errors.' But all this is as nothing. It was only the 
doctrines of Apollonius of Tyana, promulgated in his day as 
the highest morality that men could conceive of. But to-day, 
before the light of advancing knowledge, it sinks into utter 
insignificance. Moral principles can be utilized under such 
conditions as they meet. When I lived on this mortal plane, 
I was a rabid Arian. What fools we mortals were to fight over 
the respective tenets of our ideal creeds ! for there is no creed 
now extant, but is based upon ideal presumption. All that I have 
to comfort me in spirit life is this, that I took the course I did, 
thinking that I was doing right. You must remember that it 
is a strictly spiritual principle that if you are enthusiastic and 
honest in what you teach, you are never condemned in spirit 
life for it. In relation to my mortal contests and contentions 
with the bishops of my time, I have simply this to say, that 
we never fought about Jesus. The Arian and Athanasian con- 
troversy was simply a fight over the Kristos of the East and 
the Hesus of the West. This was the real subject of contro- 
versy between Arius and Athanasius." 

Here the communication abruptly terminated, the guide of 
the medium stating that the spirit was so opposed that he 
could hold the medium no longer. We refer to Smith's Greek 
and Roman Biographical Dictionary for account of Eunomius. 

In the account of Eunomius as referred to, is related that all 
his works were destroyed by imperial edict. Is it not a most 
significant fact that such special pains were taken by the 
Christian priests and emperors of Rome to destroy the works 



EUNOMIUS. 365 

of Eunomius? Not only were the works of Eunomius destroyed 
but also the works of those orthodox Christian writers who 
attempted to answer his reasoning against the so-called ortho- 
dox Christianity. Why were the latter destroyed, if not 
because they disclosed just what it was that Eunomius was 
contending for? The boasted established Catholic Christian 
Church, as late as the beginning of the fifth century, could not 
afford to have the Arian views of Eunomius, even remotely 
understood ; and so, by decree, the imperial and priestly rulers 
of Rome sought to destroy all trace of the great secret that the 
writings of Eunomius disclosed. What was that secret? Noth- 
ing more nor less than that orthodox Christianity was a mon- 
strous sacerdotal imposition, which was being forced upon the 
ignorant masses of the Roman empire by the combined power 
of the civil and priestly rulers of that mighty nation. Little 
did these artful and selfish foes of truth dream, that in spite of 
their efforts to conceal their infernal work and silence the able 
mind of grand old Eunomius, that the time would come when 
his outraged spirit would return and expose their villainy to 
the gaze of all coming generations of mankind. Justice may 
slumber long, but at last awakes, and retribution follows. 
Truth may be buried beneath the accumulated error of ages ; 
but the time comes when its light bursts forth with resistless 
might, striking terror to the hearts of error's minions. So in 
this instance, when the spirit of Eunomius, after nearly fifteen 
hundred years of anxious and fruitless waiting for an opportu- 
nity to vindicate his memory, finds that he is beset with these 
myrmidoms of bigotry and error from the spirit side of life, up 
to the last w^ord he uttered ; but in vain. Eunomius disclosed 
the real issue in the controversy between Arius and Anathasius 
and their respective adherents and followers. That issue, Eu- 
nomius tells us, was not about the heathen doctrine of a triune- 
god, nor about the inferiority of the Son to the Father God, as 
the Christian hierarchy have sought to make the world believe ; 
but it was whether the Christos of the Armenian and Grecian 
Gymnosophists, as worshipped by the Ebionites, Nazarites, 
Essenes, Gnostics and Eclectics, should prevail as the theologi- 
cal representative of a universal religion, over the Scandina- 
vian, Germanic, Celtic and Gallic Hesus. 

It was undoubtedly to settle this great and essential point, 
that Athanasius prevailed upon Constantine to convene the 



366 ANTIQUITY UNVEILED. 

first general council of so-called Christian bishops that was ever 
held, at Nicse, in A. D. 325. And by this communication of 
Eunomius we are made acquainted with the reason why no 
record was kept of the proceedings and discussions of that most 
important and memorable Christian council. It has ever been 
a puzzle to modern Christian writers and critics why there was 
no record preserved of the details of the action of the Council 
of Nice. That such a record was made seems certain, but for 
some reason that could not be avoided, it has been destroyed. 
Refer to Dr. Nathaniel Lardner, in chapter lxxi of his work 
treating of the Council of Nice. 

In the work of Dr. Lardner above referred to, our readers 
will find all that has been permitted to come down to us con- 
cerning the objects and actions of the Council of Nice, as colla- 
ted by the learned and pious Dr. Lardner, in order to show 
that the facts have never been permitted to become known to 
modern Christians or to the world. Dr. Lardner very justly 
admits that it is preposterous to suppose that the Meletian 
controversy, or fixing the time of celebrating Easter, had any- 
thing especially to do with the convening of the Council of 
Nice, and that the determination of the Arian controversy was 
the great object for which that Council was called together by 
the Roman Emperor, Constantine the Great. The question 
therefore comes up as to what the Arian controversy was ; and 
Dr. Lardner cites the ecclesiastical histories of Socrates and 
Sozomon to show that it consisted simply of a dispute as to 
whether the word consubstantial was or was not properly 
applicable to the relations of the bread and wine used in the 
Eucharistic ceremonial, to the body and blood of "the Son of 
God." The manifest disgust displayed by Dr. Lardner for the 
alleged action of the Council of Nice, shows how trivial a mat- 
ter he considered this absurd point, as a ground for convening 
a general council. In view of these concessions on the part of 
so learned and critical a Christian writer as Dr. Lardner, we 
feel warranted in concluding that in its origin, what is called 
the Arian controversy, was something very different from 
what it became after the meeting of the Council of Nice. It is 
true that after the time of Arius, and the unrelenting and 
murderous decree against the concealing of his writings, and 
their universal destruction, his opponents and enemies nar- 
rowed it down to the doctrinal question which has been used 



EUNOMIUS. 367 

to cover up and conceal the real question raised by Arius. It 
must never be forgotten that the Arian controversy began at 
Alexandria, in Egypt, in the early part of the fourth century, 
at a time when the learning of the world had met at that great 
literary centre, through the commercial intercourse between 
Europe and Asia by way of Alexandria. Prior to that time, 
while there is frequent and general mention of Kristos and the 
worship of that Hindoo deity throughout the provinces of the 
Roman Empire, by Jew as well as Gentile writers, there is no 
where to be found any authenticated mention of Jesus, Jesus 
Christ, Jesus of Nazareth, Jesus the Son of God, Jesus the Son 
of Mary, or any such person as the Christian's God. It was not 
until after the meeting of the Council of Nice, that the name 
of Jesus was given to the god, who up to that time had been 
known to the Armenians, the inhabitants of Asia Minor, and 
the Greeks as Kristos, and to the Latins as Christos. Why is 
the name Jesus coupled with Kristos or Christos, from that 
time forward? That is the question which the communication 
we are considering solves. 

Eunomius, whose spirit purports to give that communication 
was a most decided and persecuted Arian, who lived and ad- 
hered to the opinions of Arius, so ably and renownedly, shortly 
after the death of the latter, and must have known just what 
the difference between Arius and his enemies was. If the 
communication is authentic, we cannot see how its truthful- 
ness can be questioned, for it is so entirely consistent with all 
the collateral facts. Is the communication authentic ? If not, 
what is it? We positively know that neither the medium nor 
ourself had any conscious agency in its production. The me- 
dium was, as we know, unconsciously entranced when it was 
given ; and our own mind was so entirely occupied in record- 
ing the words as they fell from the medium's lips, as to have 
no time to think of anything else. The communication cannot 
be, possibly, otherwise than from some spirit intelligence. Was 
that spirit intelligence Eunomius ? Why not ? We can see no 
good reason to question that it is from him, and every reason 
to question that it came from some spirit personator of Euno- 
mius. The spirit is entirely frank in admitting his folly in 
wasting his mortal life in a useless fight about ideal creeds ; 
and says that his only consolation for that folly, as a spirit, is, 
that he was sincere in what he did. It is this spirit who says : 



368 ANTIQUITY UNVEILED. 

" In my mortal contests and contentions with the bishops of 
my time, I have simply this to say, that we never fought about 
Jesus. The Arian and Athanasian controversy, was simply a 
fight over the Kristos of the East and the Hesus of the West. 
This was the real subject of controversy between Arius and 
Athanasius." It is true this is too brief an explanation of that 
great theological controversy, but it serves to explain it in a 
marvellous degree. The spirit intended to proceed, but he was 
so beset by adverse spirit forces that he was compelled to yield 
the control without finishing what he intended to say by way 
of further explanation. That the spirit was thus interfered 
with by spirits, who were hostile to the truth being made 
known, is sufficient proof of the importance they attached to 
the spirit testimony of Eunomius. 

Who, then, was the Kristos of the East ? He was the incar- 
nated spirit of the Hindoo god Brahm, who in course of time 
became the Abraham of the Jewish and Christian Scriptures, 
the name signifying Father Brahm, or Father God. 

We must add some facts that will show that, in truth, up to 
the time when Eusebius wrote his Ecclesiastical History, be- 
tween A. D. 325 and 340, the name of Christian, was little 
known, if .known at all, and the religion called Christianity 
was much older than either the Jewish or Christian religions. 
We cite the following from the seventy-second chapter of Dr. 
Lardner's Works. He says : 

" The title of the fourth chapter of the first book of Ecclesi- 
astical History " [of Eusebius, bishop of Csesarea] "is to this 
purpose : ' That the religion published by Jesus Christ to all 
nations, is neither new nor strange.' 'For though,' says he, 
'without controversy, we are of late, and the name of Christ- 
ians is indeed new, and has not long obtained over the world ; 
yet our manner of life and the principles of our religion have 
not been lately devised by us, but were instituted and observed, 
if I may so say from the beginning of the world, by good 
men, accepted of God, from those natural notions, which are 
implanted in men's minds. This I shall show in the following 
manner : It is well known that the nation of the Hebrews is 
not new, but distinguished by its antiquity. They have writ- 
ings containing accounts of ancient men ; few indeed in num- 
ber, but very eminent for piety, justice and every other virtue. 
Of whom some lived before the flood, others since, sons and 
grandsons of Noah ; particularly Abraham, whom the Hebrews 
glory in as the father and founder of their nation. And if any 



EUNOMIUS. . 369 

one, ascending from Abraham to the first man, should affirm, 
that all of them who were celebrated for virtue, were Christ- 
ians in reality, though not in name, he would not speak much 
beside the truth. For what else does the name of Christian de- 
note, but a man, who by the knowledge and doctrine of Jesus 
Christ, is brought to the practice of sobriety, righteousness, 
patience, fortitude, and the religious worship of the one and 
only God over all. About these things they were no less solici- 
tous than we are ; but they practiced not circumcision, nor ob- 
served Sabbaths any more than we ; nor had they distinction 
of meats, nor other ordinances, which were first appointed by 
Moses. "Whence it is apparent that that ought to be esteemed 
the first and most ancient institution of religion, which was 
observed by the pious about the time of Abraham, and has 
been of late published to all nations, by the direction and au- 
thority of Jesus Christ. ' " 

We have here the admission by the originator of what is 
called orthodox Christianity, that the Christian religion did 
not originate with Jesus Christ, and that Christianity, as such, 
was new as late as three hundred and twenty-five years after 
the pretended birth of Jesus Christ. In that admission, Euse- 
bius concedes that what he called the Christianity of the pre- 
ceding three hundred and twenty-five years, was the religion 
that was instituted before or about the time of Abraham, the 
Ab-Brahm or Father Brahni of the Hindoos. Here we 
have the founder of orthodox Christianity conceding that 
the Christianity attributed to Jesus Christ, was not the 
religion of that Jesus Christ, but merely adopted and promul- 
gated in his name by Eusebius and his Christian coadjutors, 
at the time, or after the Council of Nice. Is it any wonder 
that the teachings that were attributed to Crishna, more than 
thirteen hundred years before that time were called Christian 
teachings ; and that the Ebionite, Nazarite, Essenian, Apol- 
lonian, Gnostic, Eclectic, and Neo-Pl atonic followers of the 
Hindoo Crishna should be regarded and treated by subsequent 
Christian writers as heretical Christians ; as if it were possible 
for the originals to be the heresies of that which, at a later 
period of the world's development, grew out of those original 
tenets and doctrines ! But there is one thing that must never 
be forgotten, that it was the Hindoo Christ who was a shepherd, 
and not the Jesus Christ of Judea, who was the son of a car- 
penter, and who, as is alleged, worked at his father's trade. 



370 ANTIQUITY UNVEILED. 

We may therefore very well understand to whom the follow- 
ing portion of the tenth chapter of St. John applies : 

" Then said Jesus unto them again, VeriJy, verily, I say unto 
you, I am the door of the sheep. 

"All that ever came before me are thieves and robbers : but 
the sheep did not hear them. 

" I am the door : by me if any man enter in, he shall be 
saved, and shall go in and out, and find out, and find pasture. 

" The thief cometh not, but for to steal and kill, and to de- 
stroy ; I am come that they may have life, and that they 
might have it more abundantly. 

II I am the good shepherd : the good shepherd giveth his life 
for his sheep. 

" But he that is a hireling, and not the shepherd, whose own 
the sheep are not, seeth the wolf coming, and leaveth the 
sheep, and fleeth ; and the wolf catcheth them, and scattereth 
the sheep. 

" The hireling fleeth, because he is a hireling, and careth not 
for the sheep. 

II I am the good shepherd, and know my sheep, and am 
known of mine. 

"As the Father knoweth me, even so know I the Father ; 
and I lay down my life for my sheep. And other sheep I have, 
which are not of this fold ; them also I must bring, and they 
shall hear my voice ; and there shall be one fold and one 
shepherd." 

Now those words put into the mouth of Crishna by his 
disciple Arjoun, had some analogy and unmistakable meaning ; 
for Crishna's business in early life, it is said, and by his fol- 
lowers believed, was that of a shepherd, whose duty it was to 
guard the sheep under his care against thieves, robbers and 
wolves. But when they are put into the mouth of a carpen- 
ter's son, who never was a shepherd nor anything to do with 
taking care of sheep, they are sadly out of place. Arjoun, the 
beloved disciple of Crishna (or Crishtau as a learned Brahman 
informed us was the real name of the Indian Saviour) might 
well and truly make his master say and repeat it, "I am the 
good shepherd ;" but for St. John to make the Jew, or the 
alleged Jew, Jesus, say, " I am the good shepherd," is mani- 
festly to admit that St. John's Jesus was the Hindoo, and not 
the Judean Saviour of men. But we are not confined to the 
plagiarized Gospel of St. John for the proof that the Lord 
Jesus of the Christians was the Hindoo Crishna or Christau, 
for in Hebrew xiii, 20, we read : 






ETJNOMITTS. 371 

" Now the God of peace, that brought again from the dead, 
our Lord Jesus, that great Shepherd of the sheep, through the 
blood of the everlasting covenant." 

Now, this language applied to the great Brahm, the serene 
God of peace among the Hindoos, and to his incarnated Son, 
the true and only " Great Shepherd of the sheep" that figured 
as a god, in any such sense, had a consistent and direct mean- 
ing ; but when applied to the carpenter's son of Judea, it is 
simply absurd. The Christian Jew Jesus was never in any 
sense "The great Shepherd of the sheep;" while the Hindoo 
Crishtau was in the strictest sense the "The great Shepherd of 
the sheep," if he was anything at all. 

We will add in this connection a word in relation to what 
the Hindoo Crishtau, who slew so many monsters (as did the 
Greek Hercules) was. Sir William Jones tells us that Col. 
Valiancy, who was thoroughly conversant with ancient Irish 
literature, told him that in Irish, Crishna means the Sun ; 
and "we find," he says, "Apollo and Sol considered by the 
Roman poets as the same deity," the Sun. In this undoubtedly 
true statement of the learned and pious Sir William Jones, we 
have the key by which to solve the whole riddle concerning 
the so-called New Testament The whole story of the life and 
labors of the Hindoo Crishna, from whom the Irish derived 
the name and its meaning, had relation to the Sun in its 
yearly revolution, as its track was marked by the constellated 
stars through the sidereal heavens. Apollonius who brought 
the religion of the Hindoos into the' Roman empire, was 
known by a name that meant the Son of Apollo — Apollo in 
turn meaning the Sun. The name Apollo meant the same as 
Sol, and was frequently abbreviated into Pol. In the book of 
Acts, these names are changed in the spelling, by the author 
of that fiction, into Saul and Paul, both those names being 
thus modified to conceal the fact that they were of the same 
meaning, and related to Apollonius, the great propagator of 
the religion of Crishna in the first century, and beyond all 
question, the writer, expounder, and advocate of the Hindoo 
theology, set forth in the so-called Christian Scriptures, no 
part of which has any relation to any Jew whatever. But we 
must not delay further upon this point. We have shown 
clearly enough who and what the Kristos or Christos of the 
East was, of whom the spirit of Eunomius speaks. 



372 ANTIQUITY UNVEILED. 

Now who was the Hesus of the West ? So particular were 
the priestly founders of the present Christian religion to con- 
ceal everything relating to the god Hesus of the Celtic Druids, 
that we can find but little mention of him, and that little in 
that learned and invaluable book, the Celtic Druids by Godfrey 
Higgins, London, 1826. At page 130 under the head "The 
Druids Adored the Cross," he says : 

" Having shown that the cross was in common use before the 
time of Christ, by the continental nations of the world, it is 
now only necessary to show that it was equally in use by the 
Celtic Druids in Britain, to overthrow the arguments used to 
prove certain monuments, Christian from the circumstances 
alone of their bearing the figure of a cross. The very learned 
Shedius, (in his treatise de Mor. Germ, xxiv.) speaking of the 
Druids, confirms all that I have said on this head. He writes 
that they (the Druids) seek studiously for an oak tree, large 
and* handsome, growing up with two principal arms, in form 
of a cross, beside the main stem upright. If the two horizon- 
tal arms are not sufficiently adapted to the figure, they fasten 
a cross beam to it. This tree they consecrate in this manner. 
Upon the right branch they cut in the bark, in fair characters, 
the word HESUS : upon the middle or upright stem the word 
TARAMIS; upon the left branch BELENUS ; over this, 
above the going off of the arms they cut the name of God, 
THAU (The Tau of Ezekiel ix. 4.) ; under all, the same re- 
peated THAU. This tree so inscribed, they make their kebla, 
in the grove cathedral, or summer church, toward which they 
direct their faces in the offices of religion, as to the amber stone 
or the cove in the temples of Abury ; like as the Christians do 
to any symbo or picture at the Altar." 

We deeply regret that Schedius did not inform us from 
whence he derived the information he therein sets forth. But 
we cannot doubt that, as he was a devout Christian, he had the 
most conclusive authority for making it. But here the fact is 
rendered plain that the Druids of Germany, Gaul and Britain, 
had a divine trinity, of which Thau was the Supreme god, 
Hesus the human executor of the will of the first, and Belenus, 
the solar light and heat through which all life was origi- 
nated and preserved, were the three personified beings of the 
Divine Trinity. In that trinity we have the incarnated second 
person, in the Druid God and Saviour, Hesus, the Hesus occu-* 
pying the same position, and representing the same theological 
functions, as the Crishna of India in the Hindoo Trinity, 



EUNOMIUS. 373 

and Jesus in the Christian Trinity. This is not all ; but we 
have this Druid Hesus connected with and attached to a natural 
not an artificial cross, so much nearer were the Druids to the 
worship of the True God — the God of Nature — than the 
Christian idolators who bow in adoration before the carved 
crucifix. There is every reason to believe that the Druid re- 
ligion was derived largely if not solely from India, whether 
by way of the interior of the continents of Asia and Europe, 
or by way of the Mediterranean, or both, we will not under- 
take to decide. The god Thau of the Druids is in all proba- 
bility derived from the God Thot of the ancient Egyptians ; 
the god Belenus, to whom the Beal, Baal or Bel fires of Beal- 
tine, (or the day of Belan's fires) were lighted, was the Chal- 
dean or Phoenician god Baal, or the Sun in the sign of the 
Bull ; while the god Hesus was almost certaintly derived by 
the Druids from the Phoenician god IES or JES, the Phoeni- 
cian Bacchus, or the Sun in the Season of the vintage and 
harvest time. 

There are an infinite number of known facts which all con- 
cur in showing that there was an intimate commercial inter- 
course kept up between the people of Western Europe and the 
highly civilized nations of the east, which was largely if not 
mainly carried on by way of Gaul, Africa and the Mediterra- 
nean, by the Phoenicians, long before the Romans overrun 
Africa, Greece and Asia Minor. It was through that commer- 
cial intercourse that the religions of Asia and Africa became 
transferred to Western and Northern Europe, long before the 
Roman conquests of Gaul, Germany and Britain, and long 
before any Christianity was taught in that country. This 
adopted Oriental religion was everywhere prevalent when the 
Roman legions first invaded those countries, and the influ- 
ence it exerted upon the minds of these children of nature 
was so great and lasting, that it has never been entirely eradi- 
cated, but is kept up by the uncultivated masses, in ceremo- 
nies and observances, the origin of which but few of the 
educated classes understand. Who then, was the Hesus of 
the West, of whom Eunomius speaks? He was the Saviour of 
the Celtic and Gallic Druids, for Hesus was a god especially 
venerated by the Gauls as their protector and preserver as Mr. 
Higgins says in the following words : 

"The Gauls had a god called Hesus; was this from the 



874 ANTIQUITY UNVEILED. 

Greek word zoo, or the Hebrew word iso, or both? In the He- 
brew, if the e were the emphatic article, then the word would 
be literally The Preserver. He was also often the destroyer : 
in Gaul, Mars." 

We would suggest in reply to Mr. Higgins' question, that 
the word was not derived from the Greek nor the Hebrew, but 
from the Phoenician word ies or jes which meant the Sun and 
nothing else. Strong as is the temptation to protract these 
comments, we must hasten to a conclusion of them. We find, 
then, that at the time of the Roman conquests of Britain, 
Germany and Gaul, that the Druid god Hesus was the great 
object of worship throughout those vast regions of the world. 
It was ever the policy and practice for the all conquering 
Romans to allow the conquered people to enjoy their religions, 
whether in accordance with the Roman religion or not. Never 
did this policy serve the Roman rulers to a better purpose than 
among the conquered nations who were under the religious 
leadership of the Druid priests, for, but for this toleration the 
Roman sway over them could not have been maintained ; as it 
was for three hundred and seventy-five years, from the time of 
Julius Csesar to the reign of Constantine, in the first half of the 
fourth century. Up to that time there were almost constant 
local rebellions, which would have become general but for the 
tolerance of the Romans in the matter of religion. 

For some time the Roman Empire had been divided into 
the Eastern and Western provinces ; governed respectively by 
independent rulers, at Rome and Niccomedia ; when Constan- 
tine the Great having overthrown his imperial colleagues, 
became sole master of the Roman world, and established the 
seat of empire at Byzantium, the name of which he changed 
to Constantinople. Prior to that time A. D. 323, the rival 
worship of the Roman mythology, throughout the Greek 
speaking provinces of the Empire, was the sects which ad- 
hered more or less tenaciously to the Gymnosophic tenets and 
doctrines of the Hindoo theology, of which the life and teach- 
ings of the Indian Saviour, Crishna, were the main founda- 
tion. By the Greek gymnosophist sects he was called Kristos, 
and his followers were called by various names, such as 
Ebionites, Nazarites, Essenes, Gnostics, &c. Little if any- 
thing had been known, up to that time of the god Hesus of 
the Druids of the Western Empire. Constantine was with his 






EUNOMITJS. 375 

father, Constantius Chlorus, at York in Britain when the 
latter died, and lie succeeded to the government of Gaul, Ger- 
many and Britain. He was fully acquainted with the popu- 
larity in those provinces of the god Hesus, the second person 
of the Druidical Trinity. He conceived the idea of conciliating 
the subjects of his Western provinces, by adopting their god as 
well as the Kristos of the East, and with that view, no doubt, 
broached the subject to some of the leading Gnostics or Eclec- 
tics, at Alexandria, then the centre of the learning of the 
world. Among those to whom he submitted his plans were 
Alexander and Arius. The former desiring to curry favor with 
the emperor, readily lent himself to the plan and became its 
strenuous supporter. Arius on the other hand set his face 
firmly against the impious suggestion, and hence the breaking 
out of a controversy which has never ceased to create distur- 
bance in whatever shape it has been revived. To carry his 
point, Constantine summoned the recognized leaders of various 
sects of the worshippers of Kristos to meet at Nicsea, where 
he assembled them in his palace, to the number of more than 
300 and submitted his scheme of adopting the Saviours of the 
Eastern and Western sects, in the person of one god, to be 
called Hesus Kristos, who was to take the place and combine 
the characteristics of the Kristos of the East and the Hesus of 
the West. Under the lead of Athanasius, who was made 
bishop of Alexandria next year for his services, the assembled 
bishops (so-called) voted to adopt the scheme of Constantine, 
at the Council of Nice. Arius and a few others who refused to 
submit to the theological scheme, were excommunicated and 
banished. This, the spirit of Eunomius tells us, was the real 
issue between Arius and Athanasius, and this was the question 
which was settled in the first Christian council that was ever 
held ; for Eusebius was forced to admit shortly thereafter that 
the name Christian was then (after A. D. 325), only recently 
known. 

In view of the facts collated, can any one doubt that the 
Jesus Christ of the Christian Scriptures was nothing more nor 
less than the combination of the names of the heathen gods He- 
sus and Kristos, that combined name being substituted for that 
of Kristos, which up to that time had been the name by which 
the Crishna of India was known by his Greek followers. As a 
further proof of this fact, it is only necessary to say, that while 



376 ANTIQUITY UNVEILED. 

there is frequent historical mention of Kristos and the worship 
of that Gymnosophic god, in Greek and Latin authors, prior 
to the Council of Nice, there is nowhere to be found a single 
mention of Hesus or Jesus Christ. This is of itself sufficient 
confirmation of the statement of Eunomiusjis to the nature of 
the Arian controversy. Here we must close. We hope, how- 
ever, that we may have some future opportunity of going 
further into this subject. 

It was a master stroke of governmental policy on the part of 
Constantine to seek to blend the prevailing heathen religions 
of his time into one heathen system, that would reconcile the 
warring interests of the various priesthoods who kept the 
Roman people in one constant scene of turmoil and conten- 
tion. Unfortunately he was only too successful, and fastened 
upon the civilized world the most irrational, inconsistent, and 
accursed form of heathenism that ever held the human mind 
in thrall. 



CAttfiERDES. 

A Greek Philosopher. 



The guide of the medium announced the presence of Carnea- 
des, Greek philosopher, who, B. C. 155, founded the New Acad- 
emic School. He said that the spirit was one who had so little 
interest in mundane matters, that it was with the greatest diffi- 
culty he could remain to give his communication, and so, to 
save time, requested him, to announce his name and place in 
history. 

" I greet you, SIR : — Strong, positive, and brief, must be 
my testimony, on account of my spirit having little or no 
affinity for the present mortal life. Therefore, what has been 
said by the guide of the medium, must suffice for my in- 
troduction. I attempted, in my day, from B. C. 165 to 155, 
to combine the Christism or Christosism of that time, with the 
Pythagorean and Platonic systems of philosophy, and met 
with great success, simply because Pythagoras was a worship- 
per of Prometheus, and the life, character and career of Pro- 



CARNEADES. 377 

metheus were almost identical with those of the Christos of 
India — the story of Prometheus being nothing more than a 
plagiarism by the Greeks of that relating to Christos. The 
Platonic philosophy was derived from, and was a combina- 
tion of, the doctrines regarding Christos in the East and Pro- 
metheus in the West. As far as I was concerned, I knew that 
all the god-systems, or Christs born in the flesh grew out of 
the heathen idea of sacrifice as a propitiation for sin. Man in 
his primitive state, first offered up the lowest reptiles for this 
purpose ; in time he substituted beasts as offerings ; and finally 
ended by human sacrifices as the noblest offering to offended 
deity. I so instructed the inner circle or school of my philos- 
ophy. After I was transferred to the spirit life, I found that 
Christosism was changed into Christianity between the 4th 
and 5th centuries by different bishops of the Christosite 
churches. The reason why they made this change was to meet 
the wave of western doubt which flowed upon their teachings 
through the Hesus element of Western Europe, the two teach- 
ings meeting in Rome and Alexandria, about A. D. 250. I 
have made my statement as clearly as I could under the cir- 
cumstances and thank you for this hearing." 

Refer to Smith's Greek and Roman Biography for account 
of Carneades. 

What our readers may find in the work above referred to is 
what has come down to us of the philosopher, Carneades, and 
his New Academic doctrines. We have herein a specimen of 
the manner in which the theological views of the ancient 
philosophers have been buried under their polemical specula- 
tions, and abstract reasoning on metaphysical and ethical 
topics. While it is admitted that Cleitomachus, the intimate 
friend and pupil of Carneades, confessed that he never could 
ascertain what his master thought on any subject, we have 
modern writers who assume to know all about it. These wise- 
acres have never taken into account the possibility of these 
ancient philosophers finding means to return, and making 
known just what it was they labored to accomplish. It would 
seem from the foregoing communication, that Carneades has 
attained as a spirit a most advanced stage of development, and 
that it was with the greatest difficulty he could return to set 
himself right as a teacher of philosophy. 

If it is true that the Grecian doctrines concerning Pro- 
metheus were derived from the Brahmanical doctrines con- 
cerning Crishna of India, and if it is further true that Pythag- 



378 ANTIQUITY UNVEILED. 

oras was a worshipper of Prometheus, this of itself would be 
sufficient to account for the similarity of Pythagorean and 
Brahmanical doctrines. It it not expedient here to go into a 
critical comparison of what is known concerning those phil- 
osophies, respectively ; but we cannot forego noting' the further 
facts, that Apollonius of Tyana was a follower of Pythagoras, 
who at the mature age of fifty years went to India to perfect 
himself in the Pythagorean philosophy ; and that from that 
time forward he regarded the Indian philosophers his masters; 
and not Pythagoras, who like himself was but a receiver and 
teacher of the Indian philosophical doctrines. Facts like these, 
that are brought out by these astounding spirit disclosures, es- 
tablish their authenticity beyond reasonable doubt. 

But we have another surprise in the statement of the spirit 
that the philosophy of Plato was nothing more than a combi- 
nation and reconciliation of the doctrines concerning Christos 
in Jhe East and Prometheus in the West. It is very certain 
that the philosophy of Plato was an essentially spiritual sys- 
tem, as contradistinguished from the more or less materialistic 
philosophical systems of Greece and Rome. No one had a 
better opportunity to know what the philosophical system of 
Plato was than Carneades, and we therefore are inclined to 
accept his construction of it as correct. 

Carneades frankly admits that he accepted neither the doc- 
trines concerning the Hindu Saviour Crishna, nor the Grecian 
Saviour Prometheus, and tells us that he knew that both those 
divinities were the result of the superstitious idea that there 
could be a vicarious offering for sin. As to this he is un- 
doubtedly right. This was the error of primitive man, and it 
is as rigidly adhered to by the Christians of to-day, as it was 
adhered to by the naked savages who first fell into that lamen- 
table error. 

The spirit of Carneades tells us that the Christosism of his 
time, as he had learned as a spirit, had been converted into 
the Christianity of Constantine and Eusebius, in the fourth 
century. He tells us that the Bishops of the Christosite 
churches found it necessary to make that conversion of Chris- 
tosism, to resist the wave of Hesusism from the West. This 
is very certain, it being a necessity to Constantine to reconcile 
the warring elements of Christosism and Hesusism in his 
dominions, and hence he joined the politic bishops in blend- 



SOTION. 379 

ing the opposing waves of interest and thought in one Hesus 
Christos, which has been imposed upon the nations ever since, 
by the combined power of tyrannical rulers and impiously 
selfish priests, and which has come down through the cen- 
turies to us modified by Christian writers to Jesus Christ. It 
is very certain that about A. D. 250 this was the great ques- 
tion of agitation throughout the Roman Empire. We re- 
gard this communication not only as authentic, but as show- 
ing the Hindu origin of Christianity, beyond all reasonable 
doubt. 



SOTIOfl. 

The Teacher of Seneca. 



This spirit asked us to take him by the hand. We did so, 
when he thus addressed us. 

"We meet in peace only to prepare for war. In my mortal 
life I was a philosopher and grammarian, in the School of 
Alexandria ; and was the teacher and preceptor of Seneca. I 
was of the school of Potamon, although I lived before his 
time — that is, I helped to begin that which he carried out. I 
was engaged in the active affairs of this life, principally from 
between A. D. 15 to A. D. 40. I am here to-day for a special 
purpose, and that is, to prove that before the time of Eusebius, 
Christianity was Christosism, and that Christos of India was 
the god known as the Saviour of men throughout the period I 
have named. You have heard it said that, 'Great was Diana 
of the Ephesians.' This Diana, in my time, was supposed to 
be the Virgin who brought Christos into the world. The ad- 
vent of this belief in Greece took place after the Indian con- 
quests of Alexander the Great, and after B. C. 325. Diana 
was supposed to occupy the same relation to the incarnate god 
Crishna, that the Virgin Mary occupies in your Roman Catho- 
lic Church, of to-day, towards Jesus Christ. But, as for my- 
self, I was not a believer in such doctrines. I was a Peripa- 
tetic philosopher, and a follower of the great Gymnosophist 
Calanus ; and if you will read the moral essays of my pupil 
Seneca, you will find them full of Gymnosophic doctrines. 



380 ANTIQUITY UNVEILED. 

The learned men of my time all believed about the same as do 
your Modern Spiritualists ; but with the fatal mistake that 
they supposed they walked and talked with God, and not with 
human spirits. This has been fatal to Spiritualism in all past 
ages ; and even to-day, through the machination of spirits, 
some of your most trusted lights are likely to ruin your cause 
by thinking they have a special mission to enlighten the 
world. Special missions have been the curse of Spiritualism in 
all countries and in all ages. I was known as Sotion." 

The guide of the medium described this spirit as being the 
opposite of the spirit Carneades, who preceded him ; and said, 
that while the latter was so spiritual that he could hardly 
enter and remain in the dense atmosphere of the earth, that 
Sotion had returned with almost the facility of materiality. 
On leaving he took our hand and assured u^)f his spirit co-op- 
eration. We take the following concerning Sotion from Smith's 
Greek and Roman Biography. 

a Sotion. There appear to have been three or four philoso- 
phers of this name. The following alone are worth noticing : 
1. A native of Alexandria, who nourished at the close of the 
third century B. C. (Clinton, Fasti Hellen, vol. iii, p. 526.) 
Nothing is known of his personal history. He is chiefly re- 
markable as the author of a work entitled Diadochia, on the 
successive teachers in the different philosophical schools. It 
is quoted very frequently by Diogenes Laertius, and Athenseus. 
It consisted of at least twenty-three books. He was also, 
apparently, the author of a work, periton Timonos sillon, and 
of a work entitled Diokleioi elegchoi. 2. Also a native of 
Alexandria, who lived in the age of Tiberius. He was the 
instructor of Seneca, who derived from him his admiration of 
Pythagoras (Seneca, Epist. 108). It was perhaps this Sotion 
who was the author of a treatise on anger, quoted by Stobseus. 
Plutarch also quotes him, as the authority for certain state- 
ments respecting towns founded by Alexander the Great in 
India, which he had heard from his contemporary Potamon 
the Lesbian. Vossius conjectures that it is the same Sotion 
who is quoted by Tzetzes as the authority for some other state- 
ments relating to India, which he probably drew from the same 
source. 3. The Peripatetic philosopher, mentioned by A. Gel- 
lius (N. A. i, 8) as the author of a miscellaneous work entitled 
Keras Amaltheias, is probably a different person from either 
of the preceding." 

In the historic doubts conerning these several philosophers, 
or rather supposed philosophers, we have one of those singular 



SOTION. 381 

coincidental surprises that we have met with in inquiring into 
the authenticity of these most remarkable and important com- 
munications. The spirit of Sotion, by a single statement, 
clears up every doubt concerning himself and his labors. He 
does not mention any other philosopher by the name of Sotion, 
which he would certainly have done if there had been a phil- 
osopher Sotion previous to himself. We therefore incline to 
believe that the first Sotion, mentioned above, was identical 
with the second. If it is true, as the spirit stated, and we have 
no question of it, he sought to reconcile the various philosophi- 
cal systems of his time, in the spirit of the Eclectic school of 
philosophers. There can be little, if any doubt, that he was 
the author of the work entitled Diadochai, on the successive 
teachers in the different philosophical schools, as well as the 
other two works attributed to the same author. The third 
supposed Sotion is undoubtedly the Sotion who was the pre- 
ceptor of Seneca, and has only been supposed to have been a 
separate and distinct person, because he is spoken of as a 
Peripatetic or Aristotelean philosopher, while the preceptor of 
Seneca was a great admirer of Pythagoras and his philosophy. 

The spirit tells us that he, as a philosophical teacher and 
writer, anticipated the Eclectic system of Potamon of Alexan- 
dria, or in other words, he sought to combine the philosophies 
of the various schools in one philosophical system. It is not 
a little singular that Sotion is mentioned as the contemporary 
and personal friend of Potamon the Lesbian ; and that he 
should speak of having anticipated the Eclectic philosophy of 
Potaman of Alexandria. We are therefore led to believe that 
the latter Potamon was a descendant or relation of Potamon, 
the friend of Sotion. It very naturally accounts for the later 
Potamon taking up and completing the work begun, prior to 
A. D. 40, by the friend of his ancestor or relative. 

The spirit speaks of himself as having been a Peripatetic 
philosopher, and a follower of the great Gyrnnosophist, Cal- 
anus. This would show that Sotion was what he claims to 
have been, an independent philosophical thinker, and that he 
was a teacher of philosophy, as early as A. D. 15, fully ac- 
quainted with the Gymnosophic teachings of Calanus, as well 
as with the Aristotelean, Pythagorean, and other philosophical 
systems of Greece. 

But, the spirit, after taking the method he did to identify 



382 ANTIQUITY UNVEILED. 

himself, states that the special object of his return to earth 
was to show that Christianity before the time of Eusebius, was 
Christosism, and that Christos of India was the god known 
as the Saviour of men throughout the Greek provinces of the 
Roman Empire during the period from A. D. 15 to A. D. 40. 
If any one was likely to know this fact, it was Sotion, who, as 
a student of all known religious and philosophies, tried to 
reconcile them one with another. He significantly speaks of 
Diana of the Ephesians as the supposed Virgin who had 
brought Christos into the world. It is certainly the fact, that 
" Diana of the Ephesians " was a very different divinity from 
Diana of the Romans, who was considered of no great account, 
on account of her being the goddess of the plebeians. 

From the account of the goddess Diana of Ephesus and her 
temple, by Rev. Frank S. Dobbins in his False Gods or the Idol 
Worship of the World, page 171, it is very plain to see that she 
wa3» regarded by her votaries in precisely the same light as the 
Freya of the Scandinavians, the Isis of the Egyptians, and 
the Virgin Mary of the Christians, or as the mother of the in- 
carnated god and saviour of mankind. Why she was called 
Diana Ave do not know, but from the fact that the pillars of 
her temple were furnished by 127 kings, shows that her wor- 
ship was very extensive, and no doubt extended over all the 
countries of the East. That she was regarded as the virgin 
mother of Christos has not been permitted to be known to us ; 
but, since that fact is communicated by so well informed a 
follower of the great Gymnosophist Calanus, as Sotion, when 
taken in connection with the collateral facts of history, which 
all tend to confirm it, there can hardly be a doubt of the fact. 
At Mathura on the Jumna, in India, the supposed birth-place 
of Crishna, there is a representation of this same goddess, 
suckling the infant Crishna, on the walls of the temple, 
erected long ages before the alleged birth of Jesus Christ, in 
that sacred town, in honor of the Hindu Saviour Crishna. In 
view of all the facts, can there be a reasonable doubt that the 
worship of the Hindu Christos w T as the only Christ worship 
of the time of which spirit Sotion speaks, and for three 
hundred years afterwards ? 

Sotion tells us that he was a follower of the teachings of 
Calanus, but that lie did not believe in the Brahmanical the- 
ology. He alludes to the fact that Seneca, his pupil, was also 



SEPTIMIUS GETA. 383 

a great admirer of the precepts taught by Calanus, and that 
he, Seneca, incorporated many of Calanus's ideas in his writ- 
ings. He tells us that the learned men of his time were all 
Spiritualists. 



SEPTIMUS CETfl. 
A Roman Emperor. 



" I will salute you, sir, by saying : You are a man after my 
own heart. I loved my friends and opposed my enemies. I 
was known in my mortal life as Septimius Geta, son of Septi- 
mins Severus. I was murdered by my brother Caracalla. 
There is one thing that I now know, and that is that my 
brother would never have murdered me had it not been for 
the meddlesome priests of my time. About from A. D. 200 to 
212, there was a fight between what the spirit who proceeded 
me (Sotion), calls Christosism and the worship of Apollo the 
pagan God of Rome. The followers of the first using the word 
Maia to designate the mother of Christos, which was after- 
wards by the Christians changed into Mary. The followers of 
Apollo, regarding him as identical with Horus the Egyptian 
Saviour recognized the great Isis as his virgin mother. I said, 
when appealed to decide between the two parties, daring my 
brief reign, that they were both too ridiculous to be worthy of 
any official recognition. In doing this I sealed my fate. I 
gave offence to both parties. And finding my brother a more 
pliable tool in their hands, the priests helped him to murder 
me. As far as I was myself concerned, I was a fully initiated 
member of what was called in my time the Diamond or Moun- 
tain of Light Circle. I was a believer in and a follower of the 
Eclectic system of philosophy. I think that one Photian wrote 
a history of my life. It is now in the hands of the Maronite 
Christians of Mt. Lebanon in Sj^ria." 

Refer to the Biographie Universelle for account of Geta. 

The spirit of Geta mentions the fact that the worshippers of 
Christos in Rome, at the commencement of the third century, 
used the word Maia to designate the mother of Christos which 
was afterwards changed in to Mary by the Christians. In re- 



384 ANTIQUITY UNVEILED. 

lation to the name Maia we take the following from "A Dis- 
sertation on the Mysteries of the Cabiri," by George Stanley 
Faber, A. M., (Oxford, 1803. Vol. i, page 298) : 

"Atlas, the allegorical astronomer, At-El-As, the Solar god ; 
and Maia, who was feigned to be one of his seven daughters, 
borrowed her name from the ancient word Maia, a mother. If 
we recur to the Brahmanical theology, we shall learn, that the 
mother of Buddha, the Hindoo Mercury, was called Maha- 
Maya. She was feigned to be the wife of the rajah Sootah 
Dannah ; but this rajah nevertheless was not the father of 
Buddha, who was esteemed on the contrary to be an incarna- 
tion of the god Vishnu. Maha-Maya is literally the great 
mother, and she was no doubt the same mythological charac- 
ter as Cybele, or the Ark, the magna mater of classical anti- 
quity. Her husband Dannah I take to be the Grecian Danaus, 
or Da-Naw, and consequently, like Buddha, the great diluvian 
patriarch ; for Noah, as I have already intimated, is indiffer- 
ently described, as the father, the son, or the husband, of the 
vessel which he constructed ; the father, as having built the 
Ark, the Son, as having issued from it, and the husband as 
being closely connected with it. As the allegorical parent of 
Mercury was denominated Maia, and that of Buddha Maha- 
Maya, so the mother of the Chinese Fohi was called Moye, or 
Maia. Ratramnus mentions, that the Brahmins believed 
Buddha to have been born of a virgin. This is merely the 
counterpart of the Chinese tradition, that Fohi was born with- 
out a father, and of the Greek legend, that a virgin was the 
mother of Perseus." 

It is true that Faber says, on the authority of Maurice's 
History of India, that Buddha was esteemed an incarnation 
of Vishnu, but he was equally esteemed as the latter avater of 
Brahm, and as an incarnation of Krishna or Crishna. It 
would seem that the Greek Gymnosophists worshipped less 
the Buddha incarnation of Crishna than the God himself, and 
hence instead of claiming to be the followers or worshippers of 
Buddha, as did the Buddhists of India, they claimed to be 
worshippers of Crishna, by the Geeks changed into Christos 
or Kristos. As Buddha was regarded as the son of Maha- 
Maya, the great mother virgin, the Greeks changed that name 
into Maia, and the Indian virgin mother of the incarnated 
Christos was venerated and worshipped by the Christosites of 
Rome in A. D. 212, as testified to by the spirit of Geta. It is 
thus seen that the story of a virgin begotten divine man is not 



SEPTIMIUS GETA. 385 

original as attributed to the fabulous Jesus Christ and his 
equally fabulous virgin mother, Mary. The whole theological 
fiction was borrowed from the Hindus, names as well as inci- 
dents, as all the facts plainly show. 

Geta tells us that the Romans regarded their Apollo as 
identical with the Egyptian god Horus, and recognized the 
virgin goddess Isis as his mother. It would thus appear that 
the Greeks and Romans having no religion, but such as they 
stole or borrowed from India and Egypt, divided among them- 
selves as to which system of those foreign mythologies they 
would adopt, and they fought over the matter until a third 
element of dissension was introduced in the mythological sys- 
tems of the Scandinavians and Celtic Druids, which after the 
Roman conquests of Germany, Britain and Gaul, were brought to 
Rome and Alexandria. With these widely divergent priest- 
interests in full play, there must have been lively times in the 
Roman Empire during the first three hundred years of the so- 
called Christian era. Poor Geta was made aware of that at 
the cost of his life and his empire. 

As proof of the truth of the statement of Geta, that the 
worship of Isis and other Egyptian deities were worshipped 
by the Romans, we take the following item of news from the 
Catholic Standard of August 18th, 1883. It says : 

11 The excavations still in progress in the rear of the Church 
of the Minerva, have brought to light a portion of a magnifi- 
cent column of Oriental grey granite, probably forming part 
of the portico of the temple of Isis and Serapis. The low T er 
end bears, in demi-relief, figures of exquisite workmanship, 
and life size, representing priests seated on a species of stool, 
holding each a bundle of lotus flowers. This interesting frag- 
ment has been successfully raised and placed beside the obe- 
lisk, stil awaiting its final destination on the square of the 
Collegio Romanus." 

That there was a Temple of Isis in Rome upon the columns 
and walls of which were portrayed the worship of Isis, the 
Eg^tian virgin Mother of the Sun-god Horus, and the rival 
for Roman favor, of Maha Maya the great mother of Buddha, 
the incarnation of Crishna, the Sun-god of India, called by 
the Greeks Christos or Kristos, is ample confirmation of the 
statement of Geta, that the Maia of the Romans, Maha- 
Maya of the Hindus, and the Mary of the Christians were one 
and the same mythical personification, and was allegorically 



386 



ANTIQUITY UNVEILED. 



intended to represent the Constellation Virgo, which among 
all people was regarded as the mother of the Sun personified. 

There seems to have been some dispute as to whether Geta 
had the prenomen of Lucius or Publius. The spirit gave his 
name simply as Septimius Geta, and therefore we think that 
he had no other surname than Septimius. 

The spirit tells us he was a fully initiated member of the 
Diamond of Mountain of Light Circle. If this was true, Geta 
was no doubt fully rjosted as to what all these religious squab- 
bles were about, and despised them accordingly. The fact of 
the matter was that the Gymnosophists were the only portion 
of the Hindus who understood the fictitious nature of the 
Brahminical and Buddhistical theological teachings, and it 
was no doubt owing to this fact that their religion spread so 
rapidly over the Roman Empire, after Calanus imparted this 
great philosophical secret to Alexander the Great and his 
generals. 

There is no mention of any history of the life of Geta by any 
Phocion or Photian, and whether such a work is in existence 
we cannot say ; but it is not improbable that some of the Dia- 
mond Circle may have commemorated the all too short career 
of this promising young ruler. If such was the case, it was 
no doubt kept a secret, and may have in the course of time 
found a sanctuary in the convents of the Maronite Christians 
of Mt. Lebanon. 



VON GORRES. 387 



JACOB JOSEPH VOfl GO^ES. 



' ' Good day, sir : — It seems to be the misfortune of Germans 
that they have names that are very hard to force through 
mediums who speak a foreign tongue. My name was Jacob 
Joseph Von Gorres. Although I wrote on all the topics of my 
day, the principal point of my communication will have rela- 
tion to my work Die Christliche Mystik. It is upon this that 
I wish particularly to dwell. I was a mystic follower of Boehme, 
Agrippa, and such writers on mysticism ; but I tried to recon- 
cile the mysticism of the 16th century with the mysticism of 
my time, about all of which I would have told the truth had 
not prejudice prevented me from doing so. All mysticism of 
that and previous times, centered in the teachings of Hermes 
Trismegistus and Christos of India. I use the Greek word 
Christos instead of the Indian name Crishna or Christau. Now, 
that was the central or commencement point of all modern 
Christianity, as it was taught by Apollonius of Tyana, Pota- 
mon, Plotinus and the Alexandrian School in general ; but 
afterwards it was greatly altered at the Council of Nice, to 
suit the views of Eusebius and those of his school. There is 
only one direction in which you must look for the evidence 
that will substantiate the truth of these communications, and 
that is among the Catholics, for Protestantism is only a bas- 
tard Catholicism. The bishops and priests of the Catholic 
church know that what I here assert is positively true ; and 
they have, in different parts of the world, the documentary 
evidence to prove what I here assert. But they have thrown 
the responsibility of most of their sacred writings upon the 
Jews, because they claimed to be God's chosen people, and 
that their prophets had direct communication with the deity, 
Jehovah ; and as none but the learned few could read their 
Hebrew text, ,so Eusebius and his followers thought it a sharp 
stroke of policy to conceal the fraudulent proceedings in which 
they were engaged, in founding the Christian church. Almost 
the whole of the books that make up what is called the Bible, 
or the ancient Jewish history, is taken from the writings of 
the elder Zoroaster, and were taught by the Armenians, Chal- 
deans, Moabites and Samaritans. There is no Jewish Rabbi of 
any learning, to-day, who could prove from any works I met 
with, that they had a literature extending beyond the Baby- 



388 ANTIQUITY UNVEILED. 

lonish captivity of the Jews. All tradition prior to that time 
shows that the Jewish narratives were taken from the legends 
of the people I have named. As a spirit I have investigated 
all kinds of sectarianism, and I find that the one common 
mistake of mankind in all ages has been in mistaking the 
communications of spirits for the outgivings of God. If they 
will, now and hereafter, correctly understand this, all sects 
will come together in the fatherhood of truth and the brother- 
hood of men. Other spirits here may have something more 
important to say to you, than what I have given. I thank you 
for this hearing. Farewell." 

Refer to Chambers' Encyclopaedia for account of Von Gorres. 

The spirit properly expresses the relations between Catholic 
and Protestant Christians, when he designates the latter as 
bastard Catholics. It is amazing that people of intelligence 
cannot see and understand this fact. But for the bastard 
Protestant Catholicism that prevails to-day to such an irra- 
tional extent, the Roman Catholic Church and its unrighteous 
mental and moral tyranny could not stand in the blazing 
light of the Spiritualism of the nineteenth century. We have 
no doubt that the spirit testifies to what is true when he says 
that there is to-day in the possession and control of the Roman 
Catholic hierarchy the documentary proof of the truth of 
this, and the other communications which have been given by 
spirits bearing upon the same points of theological history. 

It has ever been an unexplained history how the founders of 
Roman Catholic Christianity came to base their theological 
fraud upon the theological fraud of the Jews, and to make 
Judea the source from which the former fraud was derived. 
This spirit explains this in a singularly clear and satisfactory 
manner. In substance he tells us that the Jews were a pecu- 
liar people in the one particular, that they claimed to be the 
chosen people of God, and that the language in which their 
religion was explained, the Hebrew tongue, was little known 
outside of the Jewish priesthood, or the territorial limits of 
Judea. To tack the Roman Catholic Christianity upon this 
pretentious, but little known theological sj^stem, says Von 
Gorres, was considered by Eusebius and his followers as a 
sharp stroke of policy in launching their new scheme of eccle- 
siasticism. Hence the anomaly of having the bigoted, intol- 
erant, and notoriously immoral inculcations of the Hebrew 
Scriptures, or Old Testament, as it is called, blended with the 



VON GOBBEfc. 389 

peaceful, tolerant, benevolent, humanitarian and ethical in- 
culcations of the Gymnosophical teachings of Apollonius of 
Tyana, in the so-called New Testament, compiled by Eusebius 
in the beginning of the fourth century. The so-called Christ- 
ian religion is the one anomalous religion, the traditions or 
scriptures of which are a mass of the most irreconcilable con- 
tradictions. In all other religions the leading objects, whatever 
they may have been respectively, are consistently maintained 
throughout, and this was even the case with Judaism, with 
which the founders of Christianity so inconsistently and fatally 
connected their heirarchical as well as ecclesiastical schemes. 
But Eusebius and his Christianizing followers had another 
object in view than that which the spirit of Von Gorres 
mentions, and that was to divert attention as far as was possi- 
ble from the source of the Gymnosophic oriental teachings of 
Apollonius of Tyana which Eusebius sought to appropriate as 
the basis of an original religion, or a religion that would be so 
regarded. Thanks to the spirits of those who have lived in the 
past, and who made these matters an object of special atten- 
tion, the scheme of those mental tyrants is destined to be 
brought to naught. 

The spirit tells us that, "Almost the whole of the books that 
make up what is called the Bible, or the ancient Jewish his- 
tory, is taken from the writings of the older Zoroaster, and 
were taught by the Armenians, Chaldeans, Moabites and 
Samaritans." That so learned and competent a witness as 
Von Gorres should testify so positively upon that point is of 
the greatest significance. 

There is a strong array of authorities in history to sustain 
the correctness of the testimony of the spirit of Von Gorres as 
to the plagiaristic nature of the Hebrew Scriptures, so-called. 
Being so fully sustained in his statements that the Old Testa- 
ment was derived from the teachings of the Armenians, Chal- 
deans, Moabites and Samaritans, w T e can neither doubt the 
authenticity or the substantial correctness of the communica- 
tion. Hence we may conclude that the spirit was fully justi- 
fied, from his mortal as well as his spiritual knowledge, in 
claiming that there was no such thing as a Hebrew literature 
until after the Babylonish captivity. A vast array of facts 
already adduced show that such was the fact. 

The concluding statement of the spirit, that all religious 



390 ANTTQTJTTY UNVEILED. 

sectarianism had arisen from the one mistake, that in all ages 
mankind had mistaken the communications of spirits for the 
voice of God. Such is undoubtedly the fact ; as the events of 
Modern Spiritualism, as they multiply and their, true import 
is understood, will amply demonstrate. 



pfedetfieh Heinideh Wilhelm Gesenias. 

A German Orientalist. 



"I will salute you, sir, by saying : — Fools always oppose the 
truth, and as the fools are in the majority, and those who are 
willing and trying to learn the truth in the minority, you may 
get nothing but kicks for trying to enlighten mankind. It 
was so in my day, and, as a spirit, I see it is the same in yours. 
The Hebrew language is nothing more than the ancient Chal- 
dean tongue. I know this as a spirit, and I knew it when 
here. The proof of this may be had by a comparison of Chal- 
dean and Hebrew alphabets ; and in making such a compari- 
son, to use one of their scripture terms, the wayfaring man 
though a fool cannot err therein. The whole of the Jewish tra- 
ditions in the Old Testament were revised and placed in their 
present shape, about B. C. 650, and were taken from the Chal- 
dean traditions, and you have the proof of this when you see 
that the ancestor of these Jews was Abraham or Ibrahm as 
the name was in the Chaldean tongue, or I the one, and brahm 
the soul — the one soul of all things. This man, we are told, 
was a native of Ur of Chaldea, and not a Hebrew at all. This 
was all set forth by Zoroaster the Younger, or Daniel, as the 
Jews have called him, at the courts of three or four Chaldean 
or Assyrian kings. But Ezra, sometime later, made a revision 
of the account of Daniel or Zoroaster ; and while the tradition 
in relation to Daniel, before the time of Ezra, is adhered to, to- 
day, by the Greek Church, the revised version of the same 
tradition by Ezra is adhered toby the Roman Catholic Church. 
So much for the Old Testament, and now for the New. The 
Babbies of the time when the latter Testament was in course 
of taking shape, such as Gamaliel, Akiba and Onkelos, were 
so superstitious, and imbued with the idea of what they termed 



GESENIUS. 391 

Moses, that they regarded the Jews as the lineal descendants 
of Abraham, or Ibrahm. But Moses was only a combination 
of two names, Moab and Sesostris ; Mo meaning the man, and 
ab meaning the father, or Moab the father man ; and the 
other, Sesostris, a king of a people, known in ancient times as 
Sethites. This seems to have been the derivation of the name 
Moses. These people looked upon the combination of those 
names, and the traditions connected with them, as showing 
that they were lineal descendants from Ibrahm, or Abraham, 
as the name has been called by the Hebrews ; so that, when 
Apollonius disputed with the learned Rabbies, when he rode 
into Jerusalem on an ass — and when he discoursed with them 
about their traditions, and defeated them in arguments, he had 
to fly from Jerusalem to Tarsus, where he became the cele- 
brated Paul of Tarsus. My communication needs no other cor- 
roboration, than the penetration of a critical scholarship and 
clear sound sense, to determine the truth of what I have here 
set forth. My name is Frederich Heinrich Wilhelm Gesenius. 
[We will do what we can to corroborate your testimony by 
the facts of history.] I think you are the man to do it well. 
You may rely upon my help in your efforts to get the truth 
before the world." 

Refer to Chambers' Encyclopaedia for account of Gesenius. 

It was a learned and justly distinguished Hebrew and Ori- 
ental scholar and author, whose spirit returned and gave that, 
all too brief, communication. He certainly testifies to that 
which he knows to be true, in that communication. His ap- 
preciation of the unwillingness of fools to seek for, or to receive 
the truth, is as just as it is lamentable. This learned spirit 
tells us that the Hebrew language is nothing more than the 
ancient Chaldean tongue, and that he knew it to be so while 
in the mortal life. Having been the author and publisher of 
a Hebrew and Chaldee Dictionary of the Old Testament, he 
must fully understand the relations of those languages to each 
other. He tells us that the proof of their common identity 
may be seen by a comparison of the Hebrew alphabet with the 
Chaldee alphabet. This is beyond all question the fact, as was 
fully admitted by the learned Thomas Astle, F. R. S., F. A. S., 
Keeper of the Records in the Tower of London, in his work, 
1 ' The Origin and Progress of Writing, ' ' page 37. ( Lond. 1803. ) 
He says : 

4 ' The Chaldaic letters are derived from the ancient Hebrew, 
or Samaritan, which are the same or nearly so, with the old 



392 ANTIQUITY UNVEILED. 

Phoenician. The prophet Ezra is supposed to have adopted 
the old Hebrew characters, for the more beautiful and commo- 
dious Chaldee, which are still in use." 

Here is sufficient proof to show that the Chaldee, Hebrew, 
Samaritan, and Phoenician letters were so analagous, that their 
common origin was undoubted. The only question that re- 
mains to be determined is, which of these alphabets was the 
original or oldest of the four ? It is true that Mr. Astle thought 
that the Chaldaic letters were derived from the Ancient He- 
brew and Samaritan ; but he gives no reason for that opinion. 
He does, however, state that which shows that his opinion 
was the reverse of correct, for he says : 

"Though the cosmogony of the Chaldeans and Babylonians 
is deeply involved in fables, as is the case with all ancient na- 
tions, yet they evince that they cultivated the sciences in the 
most remote times." 

]Sk)t only were the sciences of arithmetic and astronomy cul- 
tivated by the Ancient Chaldeans but they carried them to 
such a state of perfection as to astonish the learned of modern 
times. It is not pretended that the ancient Jews were a scien- 
tific or a literary people. That the Jews claimed their descent 
from a Chaldean, Abraham of Ur, is as the spirit suggests, an 
unmistakable admission on their part that their written lan- 
guage, as well as their origin as a distinct nation, was derived 
from Chaldea. We, therefore, conclude, without seeking other 
proof, that the Hebrew language is nothing more than the 
ancient Chaldee, even if slightly altered. 

The spirit of the learned Hebrew and biblical scholar, 
Gesenius, tells us that the whole of the Jewish traditions, in 
the Old Testament, were taken from the Chaldean traditions, 
and put in their present shape about B. C. 650, and as proof of 
this he referred to the fact that Abraham, the father of the 
Jewish people, was a Chaldean. From that fact, which the 
Jews themselves admit, they very consistently, claimed that 
as the posterity of a Chaldean, they had a common right of 
inheritance to the Chaldean traditions, which related to the 
pre-Abrahamic age. Claiming their descent from the Chal- 
deans, nothing was more natural than that the Jews should 
claim the Chaldaic language as well as the Chaldaic tradi- 
tions, as of right belonging to themselves. The spirit of Ges- 
enius tells us that the Jewish Abraham, was but a modifica- 



GESENIUS. 393 

tion of flic Supreme Intelligence, Ibrahm, the etymology of 
which was I the one, and brahm the soul, or the one soul of 
all things, and that this was taught at the courts of Nebu- 
chadnezzar, Belshazzar, Darius and Cyrus, by Zoroaster the 
Younger, who was called Daniel by the Jews. By these ex- 
planations of the spirit, we have the matter made plain that 
the Chaldeans were an older people than the Jews ; and that 
whatever was held in common by them, was derived by the 
latter from the former, and not by the former from the latter. 
This was the case with the Chaldean traditions, the Chaldean 
alphabet, and much of the Chaldean literature, which the 
Jews undoubtedly adopted, when they sought to establish a 
history and literature of their own. 

We have another most curious fact explained, and that is, 
why the Book of Daniel varies, as between the version of it 
adopted by the Greek Church, and that adopted by the Ro- 
mish Church. The first is the original Jewish version of the 
Chaldean Daniel, while the latter is the modified Jewish ver- 
sion of Ezra the Scribe. This, no doubt, is as consistent with all 
the collateral facts as the other statements of this most intel- 
ligent and thoroughly informed spirit ; but time will not ad- 
mit of our looking the evidence of it up. 

The etymology of the name Moses, as being made up of the 
two names Moab and Sesostris, or rather the first syllables of 
those two names is certainly very astounding, as it is so foreign 
to any heretofore suggested etymology of the name Moses. 
We can very well understand how the first syllable Mo would 
be derived from Moab, the supposed Father of the Moabites, 
as their vicinity to and relation with the land of Canaan, 
would intimately connect them with the Jews ; but the ses 
which terminates the name, is in its derivation much more 
obscure, and hence the surprise with which we found the 
identification of Sesostris as a Sethite, instead of an Egyptian 
king, as we always supposed him to be. 

We will close this critique by briefly noticing what Gese- 
nius says in relation to Apollonius's visit to Jerusalem. It 
appears that the offence that he, Apollonius, committed, was 
to demonstrate to the Jewish priests that he knew the fraudu- 
lent and deceptive nature of their so-called sacred writings. It 
was for this offence he was tried before Felix, Festus and 
Agrippa, as Paulos or Polionus. As this was a religious, and 



394 ANTIQUITY UNVEILED. 

not a civil offence, and not prohibited by the Roman laws, he 
was finally discharged, when he no doubt fled to Tarsus, as 
Gesenius states. We feel it proper to say, that during the most 
of the time we were engaged in making this investigation, we 
were made sensible of the assistance of a spirit or spirits, who 
accompanied us. 



ST. CHHVSOSTOJVL 

A Christian Father. 



" Good-day sir: — Are ecclesiastics and theologians of any 
benefit to humanity, whatever? This is the question that is 
uppermost in my mind to-day. After thousands of years of 
contention about the truth of their respective systems, whether 
Pagan, Jewish, Mohammedan or Christian, what real benefit 
have those various systems of theology conferred upon man- 
kind? To me, all those systems blend together and amount to 
one thing, and this is misundertood spirit-control. Men and 
women of all nations of the world, have, throughout all time, 
been mediums for spirit control, but their minds were so con- 
fused with the superstitions of their day, that they could not 
give what the controlling spirits really intended to give to the 
world through them. You will never obtain the unadulterated 
truth through mediums whose minds are prejudiced. If the 
mediums leaned toward error, no matter how wise and truthful 
the controlling spirits were, the utterance became tinctured 
with their own thoughts, as the thoughts of the spirits 
flowed through their brains. But here and there, among 
the mediums of antiquity, there have been minds that were un- 
biased, and it has been through these mediums that you have 
received the gems of truth that constitute your treasures of 
knowledge to-day. In my mortal life all was confusion and 
strife, and the conflict was fierce and heated — not as to how 
much truth there was in religion — but upon such useless topics 
as the Trinity, Baptism, &c, which I call foolish by-paths. 
There has been so many spirits here who have given their tes- 
timony as to the history of Jesus, that it seems like a repetition 
for me to testify upon that point. But I will say this, upon all 
my hopes of an immortal life and the happiness to come from 



ST. CHRYSOSTOM. 395 

it, that the real Jesus was Apollonius of Tyana. This I know, 
and I will at some future time w T rite a pamphlet, any one of the 
statements, of which, I will challenge the Christian Church to 
disprove. In it, I will prove conclusively, that there was no 
Jew named Jesus Christ, nor any such person as Jesus of Naz- 
areth. The document that will prove this, is the Epistle sent 
to the Emperor Trajan by Potamon of Alexandria, which is in 
existence to-day, in the Ambrosian Library at Milan, but the 
Roman Catholic priesthood are far too cunning to let its exist- 
ence be known. Why then, you may ask, do they preserve it? 
I will tell you why. Every pupil of the Roman Catholic Church 
that becomes a priest, is entrusted with these secrets of that 
church, and is sworn to keep them with strictest good faith, 
under the penalty of death if he betrays them. By such means 
they compel them to cling together. I come here to-day, only 
because I want to do something toward emancipating mortal 
man from superstition. I lived at the time the Christian religion 
first took shape, and helped to found it. I think I am a com- 
petent witness as to its merits, if it has any, and as to its demer- 
its which are many. I passed to spirit-life in A. D. 406, and 
my name was Chrysostom. 

Refer to the American Cyclopsedia foraccount of Chrysostom. 

Underlying all religions, the Spirit of Chrysostom tells us, 
was the fact of spirit control of mediums, and then says, in 
terms not unworthy of his high reputation for eloquence : 
u Men and women of all nations of the world have, through- 
out all time, been mediums for spirit control, but their minds 
were so confused with the superstitions of their day, that they 
could not give what the controlling spirits really intended to 
give to the world through them. You will never obtain the 
unadulterated truth through mediums whose minds are preju- 
diced. If the mediums leaned toward error, no matter how 
wise and truthful the controlling spirits were, their utterances 
became tinctured with their own thoughts, as the thoughts of 
the spirit flowed through their brains." In that paragraph we 
have the secret fully laid bare, of the cause of so much foolish- 
ness and error having been taught to mankind in the names of 
revelation and religion. The sensitives through whom those 
revelations came were not less sensitive to mortal surroundings, 
conditions and tendencies, than to the spirit influences who 
sought, through their mediumship, to impart a knowledge of 
truths that were necessary for the growth and progress of hu- 
manity. Hence such a jumble of truth and error in every 



396 ANTIQUITY UNVEILED. 

religions system that has found a foothold among men, the 
Christian religion not excepted. This very experienced spirit 
imparts a knowledge of a fact which seems to have been too 
little observed and considered, by those who are seeking to 
determine the laws governing the spirit control of mediumistic 
sensitives. It is, that the spirit controlling the physical organ- 
ism of an entranced medium, is compelled to make use of the 
brain of the medium to materialize, in words, the thoughts 
which they desire to convey to mortals ; and, that in doing 
this, they find it impossible to entirely overcome the effects of 
the mental habits of thought to which the medium's brain has 
been subjected. That this is a great and important truth which 
should be fully considered in estimating the value of any 
spirit communication, needs no demonstration which common 
experience does not afford. With enlightened and unpreju- 
diced mediums, through whom to work, the wise, good and 
loving spirits of earth's noblest, best and greatest departed 
ones, would long since have banished error from the earth, 
and truth would now have a universal reign among men. Let 
it be the especial object of those who desire to promote so de- 
sirable a condition of human affairs, to encourage in every 
possible way, the attainment of "enlightened mediumship" 
in order that the salvation of humanity may be rendered pos- 
sible. As if to give weight to this point of his testimony, the 
spirit says : " But here and there, among the mediums of an- 
tiquity, there have been minds that were unbiased, and it has 
been through those mediums that you have received the gems 
of truth that constitute your treasures of knowledge to-day." 
By "unbiased" mediums, the spirit refers to such prophets, 
seers and sages as had escaped the psychological influence, in 
the midst of which they had lived, and thus were rendered 
susceptible to the more perfect influence of wise and good 
spirits, who ever seek to enlighten mortals, and lead them 
from the deeply worn highways of error over which they are 
journeying, unconscious of the nearness of the better way into 
which spirits of light and truth seek so persistently and lov- 
ingly to lead them. In Spiritualism at least, away with all 
prejudice, selfishness and bigotry, in order that unadulterated 
truth may descend from the supernal realms of wisdom and 
love. 

In the stormy mundane experiences through which Chrys- 



ST. CHRYSOSTOM. 397 

ostom had to pass, the reader will see how vividly the return- 
ing spirit recalled them when he said : "In my mortal life all 
was confusion and strife, and the conflict was fierce and heated 
—not as to how much truth there was in religion— but upon 
such useless topics as the Trinity, Baptism, &c, which I call 
foolish by-paths," No one can read the accounts of Chrysos- 
tom's earthly career, and not see that he cared little if any- 
thing about the theological dogmas which caused such fierce 
contentions among the prelates of the Catholic Christian 
Church, not only in the time of Chrysostom, but long after 
that time. We have seen with what reluctance he was forced 
to become the archbishop of Constantinople, and how, against 
the imperial power of Arcadius, and the corrupt influences of 
Eudoxia, he insisted on the practical observance of the moral 
precepts of the Christian theology, rather than upon the 
observance of the doctrinal speculations which were put for- 
ward as the more essential requirements of the Christian 
Catholic Church. It is not at all surprising, that his great 
benevolence, purity of life, unselfishness and love for human- 
ity, should have been so little appreciated by the people of his 
time, who were so completely besotted by the effects of un- 
known centuries of spiritual ignorance, superstition and bigo- 
try that the unusual virtues of Chrysostom should be regarded 
by them as criminally antagonistic to their hoary and cher- 
ished prejudices. As a spirit, Chrysostom returns to earth the 
same great, fearless and steadfast friend of truth and hu- 
manity that he was when he was on earth, and points us to 
the great need of the hour, enlightened and unprejudiced 
mediumship. 

How modestly and apologetically the spirit introduces his 
testimony in relation to the history of Jesus ! and with what 
impressive asseveration he says: "Upon all my hopes of an 
immortal life and the happiness to come from it, I will say that 
the real Jesus was Apollonius of Tyana. This I know, and 
will at some future time, write a pamphlet, any one of the 
statements of which, I will challenge the Christian Church to 
disprove. In it I will prove conclusively that there was 
no Jew named Jesus Christ, nor any such person as Jesus of 
Nazareth." The spirit says he knows these things now, and 
leaves us to infer that he knew them when he was creating such 
a commotion among the Christian prelates of the Eastern 



398 ANTIQUITY UNVEILED. 

Church in the latter part of the fourth century. But this is not 
all, for he tells us that he had knowledge of the Epistle sent to 
the emperor Trajan by Potamon of Alexandria, which contains 
the absolute proof, to which he refers, that no such man as 
Jesus of Nazareth ever existed. More than this, he tells us that 
this Epistle of Potamon to Trajan, is in the Ambrosian Library 
at Milan, at this time, having escaped destruction at the hands 
of the Christian priesthood. If this be so, it shows very plainly 
that the spirits, or some of them at least, know just where the 
proofs of the truth of their testimony may be found by mortals, 
and gives us reason to hope, if not to expect, that some day the 
truth in relation to all these ancient matters will become known 
to the world generally. In order that the reader may be able 
to judge of the probable correctness of this very positive state- 
ment of the spirit of Chrysostom, I cite the following in relation 
to the Ambrosian library from the Encyclopaedia Americana : 

11 This collection of books at Milan, famous in modern times, 
on account of the discoveries made by Angelo Maio, was opened 
to the public, in 1609, by Cardinal Frederick Borromeo, a rela- 
tion of St. Charles Borromeo. The cardinal archbishop of 
Milan, a lover of knowledge, caused the books to be purchased 
by learned men whom he sent through Europe, and even 
Asia. At the opening of the library, it contained about 35,000 
printed books, and about 15,000 manuscripts in all languages. 
It now contains 60,000 printed books (according to Millan, 140- 
000.) It was called the Ambrosian Library, in honor of St. 
Ambrose, the patron saint of Milan. Angelo Maio, in his pre- 
face to the fragments of the Iliad, which he obtained from the 
treasures of this library, has shown how the collection has been 
improved, particularly by the addition of the Pinellian manu- 
scripts." 

It is to this precious repository of ancient literature that the 
spirit of Chrysostom refers, as containing the proof positive that 
no such persons as Jesus Christ or Jesus of Nazareth ever lived. 
It seems hardly possible that any spirit, much less the spirit 
of the good and benevolent Chrysostom would invent such a 
statement untruthfully. It is no doubt so far correct, as it was 
possible for the spirit to communicate the information through 
the brain of the medium. It was no doubt the principal object 
of his communication, to make known the facts, that Potamon 
of Alexandria wrote an epistle to the emperor Trajan, in which 
he disclosed facts, which showed that Apollonius of Tyana was 






ST. CHRYSOSTOM. 399 

the real author or founder of the Christian religion, and that 
Jesus of Nazareth was not. It is not a little significant, in this 
connection, that the whole book of Diogenes Laertius, in which 
he gave an account of the life and teachings of Potamon of 
Alexandria, has been suppressed intentionally, while the history 
of all the Greek Philosophers, down to the time of Potamon, 
by the same author, have been preserved intact. Indeed, but 
for the fact that Diogenes Laertius mentioned, in the preface 
to the Lives of the Philosophers, that he had devoted a special 
book to the treatment of Potamon and his philosophical teach- 
ings, we would not have been permitted to know that such a 
man ever lived. Notwithstanding the time when Potamon 
lived and Diogenes Laertius wrote concerning him has been 
concealed, and the impression has been promoted, that he 
lived late in the second century at the latest. If what the 
spirit of St. Chrysostom says is true, and it be a fact that 
Potamon wrote a letter to the emperor Trajan, who was himself 
a philosopher, he must have flourished in the reign of that 
learned and liberal emperor, which extended from A. D. 97 to 
117. Now, it is a well known fact, that Potamon, in his 
Eclectic system of philosophy mainly followed the spiritual 
teachings of Apollonius of Tyana, and was in all probability a 
contemporary of the latter, who died at the advanced age of 
nearly a hundred years in the beginning of the reign of Trajan. 
It is therefore in the highest degree probable that Potamon did 
write just such an epistle to Trajan as Chrysostom says was 
extant in his time on earth, and which is still extant in the 
Ambrosian Library at Milan. As Diogenes Laertius closed his 
Lives of the Philosophers with that of Potamon of Alexandria, 
the probability is, that he was his contemporary, and lived and 
wrote in the early part of the second century, 

If there are those who think that the spirit of Chrysostom 
would not have given that testimony as a returning spirit, let him 
or her remember the reason which the spirit, in closing, assigns 
for his so testifying. "I come here to-day, "says he, "only because 
I want to do something towards emancipating mortal man from 
superstition." Is it unnatural, that a spirit, after nearly fifteen 
hundred years in spirit life, who knew the evil effects of propa- 
gating religious errors, should seek to undo the evil to which he 
contributed when in the mortal form? Would it not be most 
unnatural and cruel if he did not seek to do so ? The brevity of 



400 ANTIQUITY UNVEILED. 

the communication shows how inadequate the opportunity was, 
that he availed himself of, to do himself full justice. Let us all 
the more appreciate his offort, and be grateful that under the 
circumstances he was enabled to give us so mucli instruction. 



RfiRfilRS. 

A Jewish High Priest, 



"I salute you, sir : — I was born in Jerusalem, in the year 
2 B. C, as it is now called. I was the highpriest of the Jews, 
from A. D. 45 to A. D. 65. My name was Ananias. You will 
find a brief account of my doings in the twenty-fourth chap- 
ter of Acts. I was one of the accusers of Apollonius before 
Felix. The name ought to have been Apollos, instead of Paul. 
The charge that was there set down against him was, that he 
was a seditious and pestilent fellow. That was not the charge 
made against him at all. The charge was that he had at- 
tempted to enter the Holy of Holies, claiming the divine right 
to do so. When the priests and populace attempted to restrain 
him, and keep him from entering there, such was his power 
that he entered the Holy of Holies, and none present could 
stop him. We called this power, the power of God, but you 
people call it mediumship. It was for this I accused him before 
Felix. He had violated and profaned the temple, and I ac- 
cused him of it. As a spirit I must confess that I was more 
governed in this by a feeling of jealousy than anything else. 
The Jews had sworn to destroy him, but he had proselyted a 
great number of them to his faith. [What faith was that?] It 
was the faith of Christos or Chrishna. You read of Paul or 
Apollos having been let down from the walls of Damascus, in 
a basket ; but that occurred at Jerusalem and not at Damascus. 
From A. D. 35 to A. D. 65, the only Christ that was preached 
in Judea was the Christos of Apollonius. [Of what faith by 
name w T as Apollonius?] He belonged to the Essenes. The 
Essenes were not Jews, as has been wrongly supposed. Any 
person who followed their teachings could join the Essenes, no 
matter what his or her nationality. This Apollos or Apollo- 
nius, was summoned before Felix and his wife Drusilla, where 
he produced such extraordinary spirit manifestations, that as 



ANANIAS. 401 

he [Felix] could not let him go, not having the power to do 
so, he did the next best thing for Apollos, and kept him in 
prison until his successor arrived, where he was sent to Rome 
where he was liberated. I am Ananias son of Nebedus. I am 
particular in telling you this, because there was another high- 
priest of the Jews about that time who was named Ananias.' ' 

Refer to Nouvelle Biographie Generalefor account of Ananias. 

The spirit who gave the above communication represents 
himself to have been the pontifical accuser of Apollonius 
before Felix, the procurator of Judea, and says the story of 
that event is to be found in the 24th chapter of Acts. If this 
statement is true, and the facts are such as to demonstrate it to 
be so, then all pretence that there is anything especially divine 
about the alleged outgivings and teachings, of Jesus Christ 
and St. Paul, must fall to the ground and the whole religious 
system that has been erected thereon must also fall to the 
ground, never again to furnish materials for any similar struc- 
ture of error and imposture. In this connection, the first point 
to be considered is, that outside of the Book of Acts, and the 
Pauline Epistles, there is no historical mention whatever of 
such a person as Paul, the Christian convert from Judaism. 
No one knows who wrote the Book of Acts, nor is it known 
just when it was written, but certainly not until long after the 
four Gospels, the Epistles and Revelations, and in all proba- 
bility, not until the early part of the fourth century. The 
author of that book, whoever he was, does not refer to a single 
author or book as authority for any of the statements herein 
contained. Why this should have been so, if he desired to 
have the truth of his statements known, I cannot well con- 
ceive. I can however see very clearly why, if he was not 
recording the truth, he would write just as he has done, with- 
out giving a clue to the real nature of his production. Through 
the communication under review, we are enabled to show just 
what the Book of Acts is, and what purpose it was written for. 
That purpose was to conceal the fact, that the real author of the 
Pauline Epistles was no other person than Apollonius of Ty- 
ana, the Apostle of Essenianism to the Greeks, Romans and 
Jews, who was born just at the date fixed as the birth time of 
the founder of Christianity, and who for fully three quarters of a 
century from A. D. 25 to A. D. 100, devoted his life to propaga- 
ting the doctrines, which in a modified and corrupted form 



402 ANTIQUITY UNVEILED. 

were made the foundation of Orthodox Christian Ecclesiasti- 
cism. In the account of the accusation of Paul before Felix, 
which begins in chapter twenty-four of Acts, to which we 
refer our readers, we find Paul represented to have been a Jew, 
and in his defence before Agrippa he is made to say that which 
will be found in Acts xxvi, 4^32. 

Such is the account of the hearing alleged to have been given 
to Paul before Agrippa, Bernice and Festus. At that hearing 
it is not pretended that Paul was required, according to the 
Roman law, as previously adjudged by F'elix, to meet his Jew- 
ish accusers face to face, and to justify his actions in their 
presence. The whole affair seems to have a star chamber one, 
and intended to provide an excuse for sending Paul to Rome, 
where he would be safe from the murderous intentions of the 
Jews against him while he should remain in Csesarea. There 
can be little doubt that, at that one-sided hearing before Agrip- 
pa and Festus, Paul used the same means, whatever they 
were, to gain their favor, that he had used when taken pri- 
vately before Felix, two years previously, to gain the good will 
and protection of the latter. It is, at least, very evident, if 
Paul made any such defence of himself before Agrippa as that 
put into his mouth in Acts xxvi, when there was no one present 
to confront his mis-statements, that he did not say one word of 
any of those things when he was confronted by his Jewish 
accusers before Felix. In order that the reader may see the 
contrast between the public hearing before Felix and the 
private hearing before Agrippa, we will here refer them to 
Acts xxiv, 1, 4-27. 

Such is the story of the accusation by the Jews, under the 
lead of Ananias the high priest, against Paul, before Felix. A 
greater farce than the trial was, as it is described in Acts, 
could hardly be imagined. That it is a bungling account of a 
real occurrence we have reason to infer ; but what that occur- 
rence was is a question that is by no means settled by the nar- 
rative itself. View it in any light we may say it is a bungling 
attempt to conceal the real occurrences, to which, whatever 
facts it contains relate. That it has no reference to any person 
that was ever a Jew, or upon whom the Jewish law has any 
operation, is very clear. Lysias, the chief captain, took him 
out of the hands of the authorities of the Jewish religion, on the 
ground that he, Paul, was a Roman and not a Jew ; and this 



ANANIAS. 403 

claim Paul himself made in his defense before King Agrippa — 
a claim that Agrippa regarded as conclusive. Now, if 
Paul had been a Jew, and had "gone about to profane the 
temple," the proper tribunal to have adjudged him, would have 
been the Jewish Sanhedrim or council, from before which body 
chief captain Lysias took him by force while he was being 
tried. In his defense before Felix while he is made to appear 
to have denied that he attempted to profane the temple, he in 
the next sentence confessed that he did so, according to the 
Jewish definition of what constituted such profanation. He 
says : " But this I confess unto thee (Felix), that after the way 
which they call heresy, so worship I the God of my fathers, 
believing all things which are written in the law and the 
prophets." But he went further and admitted that he had 
been found by his accusers ' 'purified in the temple." If, puri- 
fied according to Jewish worship, he had been found in the 
temple, it would have constituted no ground of accusation 
against him ; but he claimed to be there, purified by some 
heretical observances, which was necessarily, in the eyes of the 
Jewish authorities, an offence against their religion, and which 
it was within their jurisdiction to try, to condemn and to pun- 
ish for, and especially if the offender was, or had ever been a 
Jew. Again, in his hearing before Agrippa, he stated his 
defence to be that he had called upon the people of Jerusalem 
and all the coasts of Judea, "that they should repent and turn 
to God, and do works meet for repentance. For these causes 
the Jews caught me in the temple, and went about to kill me." 
That Paul had committed some great crime against the Jewish 
law, and one requiring death, there can be no doubt. The 
only question is, what was the crime? If we now turn to the 
communication of the spirit of Ananias the high priest, who 
was the official accuser of Paul, we will find the whole matter 
explained in a remarkable manner, and so conclusively as to 
leave no room to question the substantial truth of his statement, 
in regard to this whole affair. 

In the first place the spirit tells us that the person whom he 
accused before Felix, was Apollonius, a Greek Essene, orNaza- 
rite follower of Christos or Christina, and who was called Apollos 
instead of Paul. If this be true, it is very evident that the 
intention was to so change the name of the accused, in the Book 
of Acts, as to prevent the real person from being identified. 



404 ANTIQUITY UNVEILED. 

This will be shown to be the fact by all the circumstances as 
the} 7 are therein related. Ananias tells us that he did not 
charge Apollonius with being a seditious and pestilent fellow, as 
alleged in Acts ; but that he did charge, him with profaning 
the temple, and committing, what was in the eyes of the Jews, 
the crime of all crimes, that of invading the Holy of Holies in 
the temple. The truth of this statement is singularly sustained 
by Philostratus's Life of Apollonius of Tyana, which life was 
largely devoted to making himself acquainted with all the 
secret doctrines and ceremonies of the various religions and 
mystical systems of his time. Philostratus relates that when 
at Ephesus, Apollonius sought admission to the mysteries of 
the Ephesian goddess, which was refused him ; and on his in- 
sisting upon his right to be admitted to them, his life was 
threatened by the Ephesian priests, so that to save himself he 
was obliged to flee by night , but before doing so he predicted 
a fearful pestilence that was to come over the Ephesian s, when 
they would be glad to invoke his healing powers. As Apollo- 
nius predicted, the pestilence did occur, when he was sent for, 
and by his influence over the afflicted people, he soon banished 
the pestilence. On his again demanding initiation into the 
mysteries of the Ephesian temple, he was welcomed by the 
Ephesian priesthood to their most interior secrets. With the 
exception of the refusals at Ephesus and Jerusalem, Apollonius 
found no difficulty in being initiated in all the religious myster- 
ies of his age, not excepting the mysteries of Persia, India 
and Egypt. It is, therefore, in the highest degree probable, 
that on Apollonius going to Jerusalem, and knowing he would 
be refused admission to the Holy of Holies, by the Jewish 
authorities, that he watched an opportunity to obtain a know- 
ledge of the secrets of that sacerdotal humbug — that finding 
such an opportunity he attempted to enter the Holy of Holies, 
in which attempt he was opposed by those who were present, 
and that having overcome the resistants, he had entered the 
carefully concealed place, and discovered the fraud that was 
there concealed. The language of the charge which Ananias, 
through Tertullus, made against Paul was "Who hath gone 
about to profane the temple." This is just what spirit Ananias 
tells us, that Apollonius, called Apollos, did at Jerusalem. 
Ananias admits that he was animated more bj r jealousy than 
by sectarian hatred, in his deadly hostility to Apollonius ; and 



ANANIAS. 405 

t 

very naturally so, after such a display of "the power of God" 
as Apollonius had manifested, in forcing his way into the Holy 
of Holies. In this Apollonius certainly had profaned the tem- 
ple ; and, according to the Jewish law, merited death at the 
hands of the Sacerdotal power. 

Ananias says that Apollonius had proselyted a great number 
of the Jews to his faith, and in reply to my question, stated 
distinctly that his faith was the faith of Christos or Crishna ; 
and subsequently he adds : "He" Apollonius, "belonged to the 
Essenes." Here we have three points repeated, that had been 
testified to most positively by other spirits who had previously 
communicated. Ananias says that Apollonius was an Essene, 
this was undoubtedly the fact. Now on the other hand, Ter- 
tullus, when arraigning Paul before Felix, charged him with 
being a "ring leader of the Nazarenes." Who then were 
the Nazarenes? There was certainly never any sect of the 
followers of Jesus Christ who were called Nazarenes. In the 
Old Testament, there are but two mentions made of Nazarites, 
who were distinguished as a religious sect ; and, in the New 
Testament no mention is made of them whatever, while it is 
certainly known that there was a sect of communistic ascetics, 
who were known to be especially hated by the Jews, who were 
called Nazarites. It is also a fact, clearly ascertained, that the 
Nazarites, in their religious doctrines and ceremonial obser- 
vances were very analogous to the Essenes, who seem to have 
swallowed up the older sect about the middle of the first cen- 
tury A. D. The word Nazarite was manifestly changed to 
Nazarene, for the same purpose of concealment of the identity 
of the person alluded to, and in the same manner that Apollos 
was changed to Paulus. Now, Apollonius, being an Essene 
and a ringleader of them, as was the fact, Tertullus no doubt, 
charged him with being a ringleader of the Nazarites, the name 
by which their opponents, the Jews, designated them. Now, no 
one has ever pretended that the Paul of Acts was a Nazarite or 
an Essene and such a charge against him would have been 
preposterous. The person accused before Felix was no doubt a 
ringleader of the Nazarites, as he does not appear to have made 
any denial of the charge. It is therefore rendered almost cer- 
tain, even from the account in Acts itself, that the person there 
accused, was Apollonius of Tyana, as Ananias, himself testifies 
positively was the case. 



406 ANTIQUITY UNVEILED. 

The spirit testifies to another point, in relation to the Es- 
senes, which is undoubtedly correct ; and that is that the 
Essenes were, in no sense, a Jewish sect, as theological writers 
have supposed and claimed. They included in their number 
not only Jews, but the people of every nation who adopted 
their rules and modes of life. But a still more important 
point is, that the Nazarites or Essenes were followers of the 
Christos or Chrishna of the Hindoo Gymnosophists, and not 
of Jesus Christ at all. This seems entirely consistent with 
what is known of their religious doctrines and ceremonies. 
Like the Hindoo Gymnosophic followers of Chrishna, they 
lived a communistic and ascetic life, and excluded from the 
people around them, who were not of their faith — like them 
the Essenes reverenced the sun, as the emblem of light and 
life, and like them they were believers in the life of the spirit 
after the death of the body, and sought spiritual development, 
and spirit communion through the cultivation, of Spiritual 
mediumship. In a word they were the Spiritualists of their 
time, and as such were as much hated and persecuted by the 
prie&ts of their day, as the Spiritualists of to-day, are by the 
priests of every religion now in existence. 

The Spirit says : "You read of Paul or Apollos, having been 
let down from the wall of Damascus in a basket ; but that oc- 
curred at Jerusalem, and not at Damascus.' ' The spirit refers 
to what is said in Acts ix 19, 20, 21, 22, 23, 24, &c, to which we 
refer our readers. 

Now there certainly was no occasion for this spirit, if he 
had a purpose to deceive to contradict the allegation that the 
escape of Paul or Apollos by the basket was not correctly 
stated, as having taken place at Damascus, but that it oc- 
curred at Jerusalem. If it was not true, or could not be 
shown to be so, it was risking the self-impeachment of his 
veracity. But let us see which is the most probably correct. 
Damascus was not a Judean city, and not under the control of 
the Jews at the time in question, and it is hardly likely the 
Jews would have contemplated so dangerous an offence as the 
murder of Saul for no other cause than that he preached doc- 
trines that were offensive to them. It is not pretended that 
Saul preached a crucified Christ, nor that he had charged the 
Jews with the brutal murder of Christ. The story is certainly 
very improbable in any view we may take it. Now, at Jerusa- 



ANANIAS. 407 

lem the situation of affairs was very different. The Jews were 
there the prevailing portion of the people, and they would 
naturally be greatly incensed at any such effort to proselyte 
the Jews ; besides it is admitted, in the same connection, that 
Saul had to flee from Jerusalem to save his life, and he was 
assisted to do so by the brethren. [Who were the brethren ?] 
That was the especial designation of the Essenian or Nazarite 
brotherhood. But we are not obliged to confine our question- 
ing of the correctness of the Damascus story to conjecture for 
the same Saul under the name of Paul tells the same story 
himself, in 2 Corinthians xi, 32, 43, as follows : 

" In Damascus the governor under Aretas the king, kept the 
city of the Damascenes with a garrison desirous to apprehend 
me ; 

11 And through a window in a basket was I let down by the 
wall, and escaped his hands." 

Now there is something very contradictory in these two 
statements. In Acts it was the Jews who threatened the life 
of Saul, and to avoid whose vengeance he escaped in the 
manner stated, while in 2 Corinthians, it was the Syrian gov- 
ernor who was desirous to apprehend him, no doubt for some 
civil offence, and not for a religious one at all. At any rate it 
is most improbable that either King Aretas or the governor of 
Syria were Jews, or governed by Jewish hostility to Saul. The 
natural conclusion is that the author of Acts has largely con- 
tributed to enhance a simple statement put into the mouth of 
Paul, in 2 Corinthians ; or, on the other hand, that the two 
verses last quoted were afterwards interpolated in the 2 Corin- 
thians epistle, in order to give some authority to Acts on that 
point. It does indeed look very much as if the latter conjec- 
ture is the true one ; for those verses close chapter xi, and 
have no connection whatever with what precedes or follows 
them. Such is the muddle in which these Testament makers 
have involved the simplest and most easily ascertainable and 
reconcilable matters. To blunder constantly seems to be the 
inevitable fate of all who seek to conceal the truth or to pro- 
pagate falsehood. 

I now come to the consideration of the last point of the 
spirit testimony, which is in every way a most important dis- 
closure ; and that is the secret of Paul's alleged mysterious in- 
fluence over the minds of Felix, Festus and Agrippa, as well 



408 ANTIQUITY UNVEILED. 

as over the minds of Drusilla and Bernice. Ananias tells us 
that when privately in the presence of these influential rulers 
in Judea, he, Apollonius, produced such extraordinary spirit 
manifestations that they were convinced of the truth of his 
teachings. As it was, Apollonius, the ringleader of the Nazar- 
ites, who wrought these spiritualistic marvels, and not any 
Saul of Tarsus, or Jewish convert to Essenian Christosism, we 
need have no difficulty in accepting the spirit's statement as 
true, that Apollonius of Tyana, and Saul of Tarsus, afterwards 
called Paul, were one and the same historical personage. 

Having thus fairly established the authenticity and truth- 
fulness of the communication, we cannot too highly estimate 
the importance of the spirit testimony of Ananias to the fact, 
that the only Christ that was preached in Judea, from A. D. 
35 to A. D. 60, was the Christos of Apollonius. Now the 
Christos of Apollonius was not the Judean Christos, and had 
no relation to any Jesus Christ whatever. It is because the 
latter Christ is claimed by Christian writers to be the Christ of 
the Essenes, that his identity with the Hindoo Christ, of the 
temple of Mathura, on the Jumna, becomes an incontroverta- 
ble fact. So many facts, all attested by the testimony of the 
spirits of those who had personal knowledge of them, and all 
concurring in so remarkable a manner in leading us to one and 
the same conclusion, render it certain that the world has been 
held for decades of centuries in the meshes of religious decep- 
tion of the most high-handed and iniquitous character. 



CHARLES M ARTEL. 409 



King of France. 



"I will salute you by saying :— I hope the truth will 
triumph although it has many opponents. I was a warrior— 
not a priest. I am known as Charles Martei. I was the grand- 
father of Charlemagne, and secretly— not openly— a materialist 
in my belief. I overcame the Saracens in battle; for which I 
am heartily sorry as a spirit, for I believe that my victory over 
them kept Spiritualism back, for a thousand years. And what 
a singular army it was that I commanded ! It was in three divi- 
sions, each of which had to be kept entirely separated from the 
others, or they would have killed each other about their differ- 
ent religious beliefs. The first division was composed of troops 
drawn from what you term Italy, Greece, and in fact from all 
the countries along the shores of the Mediterranean Sea. Their 
religion was the worship of Jupiter and their standard an imi- 
tation of your plow. The second division was drawn from Gaul 
and Germany, and they were worshippers of Christos. Their 
battle standard bore the figure of a lamb. The third division came 
from Britain and Scandinavia and their standard had upon it 
a pine or some other evergreen tree. They were worshippers 
of Hesus. Those were the principal religions of my time; and 
there was much similarity between the last two mentioned. 
The followers of Jupiter were distinguished for their multiplic- 
ity of gods, as every force in nature and every human passion 
had its presiding god or goddess. You may imagine the diffi- 
culty that I labored under to have to control these three hostile 
forces and to use them without allowing them to intermingle. 
Their religious hatred of each other would have overcame them 
much sooner than the enemy could have done it. The spirit 
who will follow me, will be Radbod. We always fought 
against each other when we happened to meet ; but as spirits 
we are endeavoring to pave the way for a true knowledge of the 
past, in relation to the Christian Church. As I before said, as 
a. spirit, I have one grand regret, and that is, that I ever stop- 
ped the advance of the Saracens. — Fraternally, Charles Martei. 

Refer to Nouvelle Biographie Generale for account of Charles 
Martei. 



410 ANTIQUITY UNVEILED. 



King of Friesland. 



" I will greet you for the spirit for whom I will speak. I 
will also greet you for myself — Aronamar. The spirit for whom 
I will speak, drove out from his domains a disciple of Boniface's 
who came there to convert his people from Hesusism to Christ- 
osism. He says his name was Swivert. He says he heard all 
that this Swivert had to say, and he became convinced from 
that that he had originally gotten his religion from Hesusism, 
and Christosism was only an offshoot of Hesusism ; but as a 
spirit he has found that the reverse of this is true. On his 
driving out this Swivert, he went back to Charles Martel and 
eillisted him in his favor, and this finally brought on a war 
that had for its object the establishment in Friesland of the 
religion that was taught by Boniface. But finally it became 
the desire of Charles Martel to possess the whole of the territory 
of Friesland, and they contended for the remainder of their 
lives for the supremacy over it, sometimes one gaining and 
sometimes the other. This Radbod says that Hesus, as he 
understood the matter, was not the god of their religion. He 
acted in the same capacity for them that Apollonius did for 
the Greeks and Romans in bringing the Hindoo gospels into 
the Roman provinces. Hesus brought the same gospels to 
Marseilles about B. C. 800. He was a merchant, or trader, but 
became a propagator of the doctrines of Hesusism. The book 
from which he taught was called Arjouna, after Arjun the 
disciple of Christos. As the name of Pauline Epistles was 
given to the writings of Apollonius, so they gave the name of 
Hesus to similar writings which were given to his disciples 
and carried all over Northern Europe. Therefore, Hesusism 
began eight hundred years before the Christian era ; Christos- 
ism did not begin in Western Europe until seven hundred 
years after that era. Hesusism had gained a great ascendency 
there and had some of the finest schools in Ireland and Gaul, 
and was ardently taught by St. Patrick and others. The 
communicating spirit says this is given you to be published, so 
that there can be some light as to his times to those who are 
not too blind to see. His name is Radbod." 

Refer to Biographie Universelle, article Charles Martel, for 
account of Radbod. 



WINFRED— ST. BONIFACE. 411 

We deem it best before commenting upon this communication 
from Radbod to give the communication of Winfred, or St* 
Boniface, as the two communications are so intimately con> 
nected with the same points of ancient history as to make their 
joint consideration most desirable. 



WI^F^HDhhO^ ST. BONIFACE 

A So-called Christian Saint. 



" I greet you sir :— It is strange that the Catholics of to- 
day claim me as having been one of the expounders of their 
doctrines. They are wide of their mark. I was a priest of 
Christos. I was born in 680 A. D. and died about 734 or 736. I 
had three disciples. One of them went to Britain, another 
through Germany, and Swivert, the third, w T ent to Friesland, 
with what success the king of that country (Radbod) has in- 
formed you. The other two met with failures. I had a good 
deal to do with influencing the zeal of the Christosite division 
of Charles Martel's army. In fact my position in that matter 
was similar to that of Peter the Hermit toward the Crusade in 
after years. ■ I belonged to the religious faith which I called 
reformed Christosism, and, as it was taught by me, it was set 
forth in the books that were rejected at the Council of Nice. 
In that way I was at war, spiritually speaking, with the 
teachers of the original Christosism — my position being 
about the same toward them as Martin Luther's position was 
towards Catholicism. About the only remnants of my teach- 
ings now extant, as they were before they were changed and 
interpolated, are to be found among the Maronites of Mt. 
Lebanon. I believe, and in fact I may say that I know, that 
the books rejected at the Council of Nice were of more impor- 
tance as truly defining Christosism, than those which were 
adopted. My original name was Winfred. It was afterwards 
changed to Boniface. I was a Briton. I was born in the 
vicinity of what is called Durham." 

Refer to Encyclopaedia Americana for account of St. Boniface. 

In the three communications of Charles Martel, Radbod, 

and St. Boniface, we have a concurrence of testimony such as 



412 ANTIQUITY UNVEILED. 

is most rare on any point of ancient history. The first of the 
three spirits to communicate, Charles Martel, tells us that the 
army he collected to drive back the Saracen invaders of 
France, was composed of three divisions, two of. which, he 
says, were made up respectively of the followers of Christos, 
and the worshippers of Hesas. And further, that there was 
much similarity between those two classes of religionists. If 
this is true, then it is certainly a fact that as late as A. D. 741, 
when Charles Martel, died, the followers of Christos were not 
worshippers of Hesus, nor the worshippers of Hesus the fol- 
lowers of Christos, and that these two classes of religionists of 
Charles Martel' s army were so hostile towards each other that 
if they had been allowed to come together, they would have 
set to cutting each other's throats. More than this it becomes 
very evident that Christianity as it was established by the 
Council of Nice, had no place in any of the countries whence 
Charles Martel drew his forces to drive back the Saracen Ma- 
hommedanism that advanced upon France from Spain. This 
is absolutely corroborated by the testimony of Radbod, king 
of Friesland, who, through the spirit interpreter of his mes- 
sage, tells us that Hesusism was the religion of his country 
as late as A. D. 700, and that Christosism was not only not ac- 
cepted by the Frisians, but its introduction was resisted even 
to a resort to arms, to prevent it. The spirit testifies upon this 
point with surprising clearness. He states that he drove out 
from Friesland a disciple of Boniface, who was sent there to 
convert his people from Hesusism to Christosism and that the 
name of this disciple was Swivert, no doubt the Swidvert who 
is mentioned as having been sent, or who went from Britain 
to Friesland to convert the heathen worshippers of Hesus of 
that country. As Boniface gave the name Swivert, as well as 
the interpreter for Radbod, I infer that the correct name was 
Swivert and not Swidvert, or if the latter it was pronounced 
Swivert. Radbod tells us that he allowed Swivert to fully ex- 
pound his religious doctrines to him, and thus became con- 
vinced that Swivert's religion, which the spirit calls Christos- 
ism, was only an offshoot of Hesusism, his own religion and 
that of his countrymen. He tells us, however, that as a spirit 
he had discovered that the reverse of this was true, and that 
Hesusism was an offshoot of Christosism. The questions not 
explained by these communications are in what respects these 



WINFRED— ST. BONIFACE. 413 

two religions differed and in what respects they agreed. It 
would not be a very difficult thing to surmise the truth in rela- 
tion to these matters, but I prefer to wait for fuller spirit testi- 
mony upon those points. It is enough for our present purpose 
to know that Hesusism and Christosism were regarded by 
their followers as being not the same religious faith, however 
analogous they may have been, and that they were so far an- 
tagonistic to each other as to justify war to prevent the one 
religion from overcoming the other. It would seem to have 
been merely a conflict between priestly factions who were 
unwilling to blend their interests and thus have ended their 
bloody strife. Radbod tells us that upon his driving Swivert 
from his dominions, the latter went to Charles Martel, and 
enlisted him in his favor which led to a war, the object of 
which was the establishment in Friesland of the religion that 
was taught by Boniface. 

I stop here to ask the reader's attention to two points of this 
most interesting and valuable communication. Radbod tells 
us that Swivert was a disciple of Boniface, and does not make 
any allusion to either Boniface or Swivert being Roman Catho- 
lic Christians. Again he tells us that his war with Charles 
Martel was not about Roman Catholic Christianity, but about 
the religion of Boniface. There is a volume of meaning in 
those twice repeated references to the religion of Boniface. It 
is not pretended that Boniface consulted the Roman Christian 
Church about his scheme to convert the heathens of Germany, 
Friesland, Scandinavia, etc. nor that he had any authority 
from that Church to take the measures he did. It is very 
evident, therefore, that the movement of Boniface was one 
entirely independent of the Roman Catholic Church. As the 
reader will see in the biographical sketch of Boniface to which 
we refer when Boniface failed in converting the Frieslanders 
to his religion, he did not report his failure to the Roman 
Catholic authorities, nor did he complain to them of his treat- 
ment at the hands of Radbod. These facts all point in a very 
conclusive manner to the fact that Boniface did not regard 
himself as a Roman Catholic Christian at all, or as in any 
especial way related to the Orthodox Christian religion. Boni- 
face went back from Friesland to England, where we are told 
he was an abbot, but as abbot of what, or by whom created we 
are not told. 



414 ANTIQUITY UNVEILED. 

We are told, however, that in 718, Boniface went to Rome 
where Gregory II authorized him to preach the gospel to all 
nations of Germany. It seems that after the visit to Rome he 
resumed his attempt to convert the Frieslandei's-to his religi- 
ous views. It is not pretended that he preached to the Ger- 
mans and Frieslanders, Jesus Christ and him crucified, nor 
that he preached the paramount Christian authority of the 
Roman Church. It is, therefore, almost certain that Boniface 
was not a Roman Catholic Christian, as he distinctly tells us 
he was not. It is more than likely that he went to Rome in 
718 to get the Roman Church to use its influence with Charles 
Martel to induce the latter to support him in his scheme of 
proselytism in Germany and Friesland. It is hardly likely he 
went to Rome to obtain a consent to a scheme which he had 
undertaken and carried on without any such consent or au- 
thorization ; his object must have been one independent of 
Ionian Catholic authority. This is rendered almost certain 
from the fact that two years later he was invited to Rome, 
where he was made a bishop, we are told, by Gregory II. 
This may or may not have been the case, but if it was done, it 
was because the Roman Church sought in that way to appro- 
priate the missionary labors of Boniface among the worship- 
pers of Hesus. As Boniface was invited to Rome, and not 
cited to appear there, it shows that as late as A. D. 723, when 
Boniface was in his 43d year, the Roman Church did not claim 
to have any theological or ecclesiastical authority over Boni- 
face and hia missionary labors. This is a point to be specially 
remembered in connection with what the spirit of Boniface 
says in relation to his religion and the nature and object of his 
proselyting scheme. In the meantime I will return to what the 
spirit of Radbod said through his spirit interpreter in relation 
to Hesus and the religion that was taught on his authority. 
This is a matter of the greatest moment in connection with the 
correct history of the religious state of Western Europe prior to 
the establishment of the Roman Catholic Christian religion in 
that portion of the world. 

He tells us that Hesus Avas not worshipped by the Frisians 
as a god, nor as. the object of the religious worship that was 
conducted in his name. He says, he, Hesus, acted in the same 
capacity in relation to that religion that Apollonius did in rela- 
tion to the Hindoo gospels which he preached to the Greeks. 



WINFRED — ST. BONIFACE. 415 

In other words he was the introducer of the religion of Christi- 
na of the Hindoos among the barbarous people of Western and 
Northern Europe. Radbod, through his very intelligent spirit 
interpreter, tells us that he, Hesus, brought the same gospels to 
Marseilles, about B. C. 800. It would thus seem that many 
centuries before Chrishnaism or Christosism obtained a foot- 
hold in Greece or Rome, the religion of the Hindoo Chrishna 
had been carried into Western Europe by way of Marseilles. 
Whether by a person by the name of Hesus or not, may admit 
of reasonable question. It is known that the Phoenicians, at a 
very early period, had established extensive commercial rela- 
tions between the cities of Tyre and Sidon and India and the 
East, on the one hand, and between those cities and Western 
Europe, by way of Marseilles, on the other. It would appear 
from the spirit testimony of Radbod, that in the course of this 
commercial intercourse between India and Western Europe, 
some learned man among those Phoenician merchants, who 
being conversant with the languages of India and of the 
European barbarians, conceived the idea of introducing among 
the latter the religion of the Brahmins of India, and with that 
view procured and conveyed to Marseilles the Hindoo gospels 
in relation to Chrishna. This religion was one in which the 
Sun, the great centre of light, heat and life, was the main ob- 
ject of veneration, as it had been of every religion that was 
ever formulated or taught, not excepting the most orthodox 
phases of Christianity. It was, without doubt, at the time of 
the introduction of the Hindoo gospels at Marseilles that 
Druidism took its rise as a theological organization, in as much 
as it is a historically known fact that Hesus was, with the Gal- 
lic Druids, especially a venerated character, and it was, no 
doubt, from the Gallic Druids that the worship of Hesus 
spread over Germany, Scandinavia, Friesland, Britain and 
Ireland. I am of the opinion, however, that Hesus was not so 
much a man, as a general name of the Phoenician worshiprjers 
for the Sun-god, by the Greeks called Bacchus, and by the 
Phoenicians called Ies, Yes, or Jes, which may have been 
modified by Greek transmission into Hesos, or by the Latin 
transmission into Hesus, as the name was written or spoken 
by the Gallic Druids. In the course of so many hundred 
years the belief may have become general that Hesus was a 
merchant or trader who abandoned his business to become the 



416 ANTIQUITY UNVEILED. 

founder of the Druid worship of Hesos or Hesus. This is a 
point, however, that isofno material importance in this connec- 
tion. It is enough to know that the Hesusism of the Gallic 
Druids was essentially an offshoot of the Oriental religions of 
India and Phoenicia,, in which the Sun, under the personifi- 
cations of Chrishna and Ies, or Jes, was the central object of 
veneration. But the spirit did not stop there, but says : "The 
book from which he '(Hesus)' taught was called Arjouna after 
Arjun, the disciple of Christos." He then adds: "As the 
name of the Pauline Epistles was given to the writings of 
Apollonius, so they gave the name of Hesus to similar writ- 
ings which were given to his disciples and carried all over 
Northern Europe. ' ' Whether this is true or not as to the facts, 
it is sufficient for us to have so much reason to believe that 
such was the general belief in relation to the origin and nature 
of the worship of Hesus, in the time of Radbod. 

It is hardly likely that such a history of Hesusism prevailed 
at that time without either a more or less reliable historical or 
traditionary basis existed for it. Indeed, it is wonderfully in 
accord with ail historical probability. If Hesusism had been 
so long established in Western and Northern Europe as fifteen 
hundred years, under the management of the Druids, at the 
time of Radbod, it was natural that this Frisian king should 
have regarded it as much older than the Christosism which 
found its way there, and just as natural that as a spirit he 
should have found that Hesusism sprang from Christosism, in 
as much as it was certainly several hundred years younger than 
the Brahmanical religion of Chrishnaism, from which it was 
almost certainly derived. It had long been known that there 
were remarkable analogies between the religions of the Brah- 
mins and the Gallic and Celtic Druids, but why this was so 
has never been explained publicly, in modern times, until 
returning spirits through this medium, made these astoundingly 
valuable disclosures in relation to these long lost facts. Mod- 
ern writers have been led to conclude that the Druids had no 
written works and that they taught their religion orally and 
traditionally only. In the light of these spirit testimonies, it 
is almost certain that this is a mistake. Druid schools were 
almost certainly established in Gaul, Britain and Ireland, and 
were flourishing as late as the eighth century, and perhaps 
later. That St. Patrick was a Druid, and his school at Armagh 



WINFRED— ST. BONIFACE. 417 

a Druid school, is a fact testified to by the spirit of St. Patrick 
himself. We cannot dwell at greater length upon this telling 
anti-Christian testimony of Radbod, king of Friesland, and will 
proceed to the still more important testimony of St. Boniface, 
as he has been called, in relation to the same subjects of that 
period of the world's history. 

The spirit Boniface opens his testimony by expressing his 
surprise that the Catholics of to-day should claim him as having 
been one of the expounders of their doctrines ; and then says : 
"I was a priest of Christos. " At what place, he does not tell us. 
But we may infer, at some place on the continent of Europe, as 
he speaks of having sent one of his three disciples to Britain. 
It is not pretended that Winfred, or Boniface, attempted to 
convert the heathens of Britain to his theological views, nor is 
it pretended that he made any movement of a proselyting char- 
acter until after he had left his native country. This is all the 
more strange, if after leaving that country, he felt it necessary 
to send a disciple to that country to propagate his views and doc- 
trines. The great probability is that he was educated in Britta- 
ny, France, where there were numerous schools, and then 
decided to go out and preach what, as a spirit, he calls reformed 
Christosism. Prior to this time he may have leaned to the 
Hesusism of the Druids, but meeting with evidence in his 
course of studies of the fact that Hesusism was but a corrupt or 
altered Christosism, as the spirit of Radbod testifies he knows 
to have been the fact, he decided to reinstate Christosism in 
something like its original purity. The probable correctness 
of this conjecture is greatly strengthened from the fact that the^ 
Christosism of Apollonius of Tyana, came into contact with the 
Hesusism of the Gallic Druids, in what now constitutes the 
northern provinces of France. It was in the schools of that 
part of Gaul where such bitter and unrelenting controversies 
took place in relation to theological subjects in the earlier years 
of Christianity in that country. The spirit names only one of 
the three disciples of his theological teachings, and that one 
he calls Swivert, who went to Friesland. It is much to be 
regretted that he did not mention the other two by name, as it 
would have enabled me more fully to have corroborated the 
communication. 

It seems that all three of those pioneers, in teaching the 
Christosism of Boniface, failed, not only as these spirits testify, 



418 ANTIQUITY UNVEILED. 

but as history shows. Why they failed, is stated by the spirit 
of Radbod, when he said that Swivert convinced him that the 
Christosism of Boniface was but a later and corrupt version of 
the Druidical Hesusism which prevailed in his dominions. 
These followers of Hesus were unwilling that their ancient 
religion should be superseded by a younger version of the same 
religious doctrines. 

Here the spirit of Boniface lets us have a glimpse at a portion 
of history that has been enveloped by very thick fogs. It is 
nothing less than to show us very clearly the relations which 
Charles Martel bore to the contending religious controversies of 
his time. Spirit Boniface says : "I had a good deal to do with 
influencing the zeal of the Christosite division of Charles Mar- 
tel's army. In fact my position in that matter was similar to 
that of Peter the Hermit toward the crusade in after years." 
Boniface, who was a man of great foresight and ability, no 
doubt saw with dread the resistless advance of the Saracens, 
ai\d the imperial ascendancy of the Crescent over the people of 
Western Europe, and used all his influence and energy to 
arouse a spirit of determined resistance among the rude and 
comparatively ignorant masses of Western Europe, and no 
doubt did enable Charles Martel to gather that heterogeneous 
army, with which he met the Saracens on the plains of Poitiers 
and made it possible for Christianity to plant itself permanently 
in Western Europe. It was for these services no doubt that 
Boniface obtained the friendship and support of Charles Martel, 
the saviour of Europe from Mohammedan sway. 

But let us now come to the'spirit's testimony in regard to the 
religious doctrines he taught. He says : "I belonged to the 
religious faith which I called Reformed Christosism, and, as it 
was taught by me, it was set forth in the books that were 
rejected at the Council of Nice. In that way I was at war, 
spiritually speaking, with the teachers of the original Christ- 
osism — my position being about the same toward them that 
Martin Luther's position was toward Catholicism." If this 
is true then the real history of Boniface has been lost, or 
designedly concealed. Why is it not true ? If the spirit of 
Boniface influenced that communication, its truthfulness is 
hardly to be doubted. What good reason is there to doubt that 
he influenced it? It is preposterous to pretend that it is of 
mortal invention. The mortal does not live who could in that 



WINFRED— ST. BONIFACE. 419 

remarkable manner have successfully personated that earnest 
and able religious leader. It is equally impossible to believe 
that any other spirit could have untruthfully personated the 
"apostle of Germany." We have the strongest possible reason 
to believe that Boniface was not a Roman Catholic Christian. 
Indeed, he tells us that he was not, but an active and zealous 
opponent of its teachings. The Roman Catholic Church has 
had its revenge on Boniface for his opposition to it, for they 
have not only suppressed all trace of his teachings, but have 
represented him to have entertained theological views the very 
opposite of those he did entertain, and unscrupulously appro- 
priated the credit of his labors. 

The spirit then throws a blaze of light on the Orthodox 
Christian doings of the Council of Nice. Boniface tells us that 
he knows "that the books rejected at the Council of Nice, were 
of more importance, as truly defining Christosism, than those 
which were adopted. " What were those rejected books? Why 
were they rejected? In what did they differ from the books 
adopted? Who voted their rejection? These and scores of 
other questions that force themselves upon us, the Orthodox 
Christian Church has never answered, nor have they allowed 
Boniface or any other person, who adhered to them to answer 
any one of them. If those rejected books could be reproduced, 
(as they may be if the power of spirits continues to increase as 
it has done) the religious fraud called Orthodox Christianity 
would soon be a thing of the past never again to be repeated in 
any other form. Boniface thinks there may be some fragments 
of his teachings, as a priest of Christos, still extant, but if so, 
they will be found among the Maronite Christians of Mt. Leb- 
anon. This is most probably the fact for the Maronites are the 
nearest approach to the Essenian Christosites of the first cen- 
tury that are anywhere to be found on earth at the present 
time. 

Here must close these comments. The vastness of the import 
of the testimonies of Charles Martel, Radbod and Boniface, it 
is impossible to over-estimate. They furnish in themselves the 
materials for a special essay of considerable extent. We cannot 
more than skim over the ground that they open to the view, 
and must leave elaboration for a more fitting opportunity. 



420 ANTIQUITY UNVEILED. 



HXJCIUS OP CVHH^H. 

The Secretary of Damis or Demas, the St. Peter 
of the New Testament. 



11 Peace be with you :— My name, in the mortal life was 
Lucius of Cyrene. I was the disciple of Apollonius and one 
of the greatest propagators of the Apollonian Christosite re- 
ligion. I had three different names, owing to the different 
languages in which it was written — Lucius, Lucas and Luke. 
I was the writer or transcriber of the Life of Apollonius, as 
dictated by Damis or Demas. It was I, who helped him to 
write all those epistles in the New Covenant. The four Gos- 
pels were translated from the Sanscrit by Apollonius, and they 
we^e sent out by him in four different languages — the Greek, 
the Roman, the Armenian, and the Syriac Hebraic. The 
Apocalypse was written by Apollonius himself. The other books 
were in the form they were dictated to me by Damis and as 
transcribed by me. I copied them in the Cappadocian tongue, 
which was a mixture of Greek and Syriac. I am referred to 
at first as Lucius of Cyrene, in Acts xiii, 1. The second place 
I am referred to is, in Rom. xvi, 21. I am also referred to in 
Col. iv, 13, as, " Luke the beloved physician," and Phil, verse 
24, as Lucas. I have been called by those different names. It 
was Lucian the Satirist who afterwards placed these things 
in their present shape. Lucian and Marcion were the St. 
Luke and St. Mark of the Christian Scriptures. Apollonius 
was deified by the Romans and his statue was set up in the 
Temple of Jupiter. That is all I can now say. I thank you 
for the privilege." 

Refer to McClintock and Strong's Cyclopaedia of Theological 
Literature for account of Lucius of Cyrene. 

Is it not a most significant fact that, if there was an established 
Christian Church from the era called the Apostolic age, that 
nothing certain should be known by the Greek and Roman 
fathers of that church about any of the persons who were 
said by them to have had a hand in founding that church ; 
and is it not an equally significant fact that there is not a 
single version of what is called the New Testament that is 



LUCIUS OF CYRENE. 421 

older than the latter half of the fourth or the beginning of the 
fifth century ? If there were older versions of it, what have 
become of them ? That the oldest versions now extant were 
derived from an earlier source is evident, but how nearly they 
follow the older versions from which they were derived we may 
never know, unless the spirits of the men who, so many cen- 
turies ago, produced the latter will be able, as returning spirits 
through some medium or mediums to reproduce them. Through 
this means, as these spirit testimonies very plainly show, such 
spirits have found the means to throw such a flood of light 
upon that which remains of the original Scriptures, Jewish as 
well as Christian, that little will be unexplained in the end. 
Until the communication of Lucius of Cyrene, was given we 
had not been permitted to know just what the Memoirs of the 
Life of Apollonius of Tyana were, which came into the hands of 
Julia Domna, the wife of Septimus Severus, and which Phi- 
lostratus used so extensively in writing his Life of Apollonius 
of Tyana. 

But in view of what this spirit says, in relation to the matter, 
it would seem that those Memoirs of Apollonius were written 
by Damis, after he was ordained or consecrated by Apollonius 
as "the rock" upon which he was to build his church. What 
that life of Apollonius by Damis was, we cannot know, for 
even those portions of it which Philostratus used, have not 
been permitted to come down to us. While there are evi- 
dences of suppressions more or less considerable in extent, all 
through the work, there is a gap of twenty years, in Philos- 
tratus's Life of Apollonius, which covers the part of it during 
which he was most active and acquired most of his great re- 
nown as a prophet, preacher, and worker of miracles. And 
most significant of all, this gap covers nearly the whole of 
what was called the period of the teachings of Jesus Christ, 
which the Apostles continued. 

Had the Memoirs of the Life of Apollonius by Damis, and 
the biography of Apollonius by Philostratus been permitted 
to come down to us as they were written, there' would not be a 
vestige of the Christian superstition in existence to-day. The 
one has been entirely destroyed or suppressed, and the other 
mutilated in the most diabolical manner, in order to hold the 
human mind in the thrall of a delusion that has prevented 
mankind from rising above the plane of heartless selfishness, 



422 ANTIQUITY UNVEILED. 

despairing ignorance, grovelling debasement and inhuman 
tyranny. Despite it all, the sun of truth is rising from behind 
these clouds of mental and moral night, and its all conquering 
rays are dissipating them as the mists of a June morning before 
the rays of the summer sun. The reader may wonder why 
these communications are so brief and leave so much unex- 
plained that the world needs to know. As we have penned 
these testimonies, as they have fallen from the lips of the 
medium, we have had an almost irresistible desire to question 
the spirit witnesses, in our eagerness to know all that is to be 
known concerning these matters, but we have been kept too 
busy as an amanuensis to have time to frame intelligible 
questions, and in nearly every instance the power of the control- 
ling spirit has been exhausted. We have, however, been in a 
great measure compensated for the delay, by receiving through 
subsequent spirit witnesses the information we so much desired, 
and in a more complete and satisfactory manner than if called 
out by questioning of the spirits as to the matters about which 
we "wanted to know. 

From what the spirit of Lucius says, we may readily under- 
stand why there should be so much confusion of opinion among 
critics concerning the writings comprised in the New Testa- 
ment, and especially concerning the epistles. When they were 
written, to whom they were written, why they were written, 
and what they mean, no Christian writer seems to have any 
certain knowledge of. Why ? Because they have started out 
with the fatal errror of supposing them to be what they are not, 
and persistently close their eyes, ears and understanding 
against everything that will not square with their erroneous 
assumptions. How long they will be able to persevere in this 
folly we may not certainly know ; but not long, unless the 
enemies of truth should prove stronger than the friends of truth 
who are identified with it. We have an abiding faith this will 
never again be. 

Lucius tells us that Apollonius translated his four gospels 
from the Sanscrit, and rendered them in four languages, Greek, 
Roman, Armenian and Syriac-Hebraic. If this is true, then it 
is very certain that these translated Sanscrit gospels were the 
originals from which the Gospels of St. Matthew, St. Mark, St. 
Luke and St. John were compiled, no matter when or by whom. 
Why is it not true? The spirit who so testified has given 



LUCIUS OF CYRENE. 423 

ample evidence to establish his identity. He was the contem- 
porary of Apollonius and Damis, their friend and follower, and 
indeed a most intimate and trusted friend of those founders of 
Christosism at the very time when it is admitted that Christi- 
anity first took its rise among the Greeks and Romans. Unless 
some sufficient reason to question the authenticity of this com- 
munication can be given, we certainly have good ground to 
conclude that what the spirit says is true. The communication 
is in remarkable accord with the testimony given concerning 
himself and his labors, by Apollonius and also with all the other 
testimonies of spirits who have testified to events of that period. 

The spirit says, "The Apocalypse was written by Apollonius 
himself." What Apollonius said upon that point was, that 
while on the Isle of Patmos, where ne went to seclude himself 
from the world for a time, he was entranced, and his hand was 
made to write that production by some ancient oriental spirit. 
We therefore understand Lucius to mean that the Apocalypse 
was written through Apollonius. 

We may infer from what the spirit says, that Damis, after he 
became the Petra, or rock on which rested the system called by 
these spirit witnesses "Apollonian Christosism," had a version 
of the New Testament as it then was, rendered into the Cappa- 
docian tongue, by Lucius of Cyrene, and it is not at all unlikely 
that it was this version which has been alluded to as the 
Gospel of Peter, which, as is suppossed, came into the hands 
of Marcion and Lucian, or St. Mark and St. Luke, as the 
Christians have designated the Gnostic Heretic and heathen 
Satirist. It must not be lost sight of that one and the same 
person is meant under the several designations of Damis, Petra 
or Peter, and Timotheus, the latter name being equivalent to 
master or patriarch. It is the fact oft repeated, that one and 
the same person has been designated by several different 
names, and rarely by the real one, in the New Testament, that 
has thrown that whole compilation into inextricable confusion. 
If this is not what was designed by those who helped to do 
it, it is singular how they could have so completely effected it. 

The spirit very clearly shows that he was not the Evangelist 
Luke, or the Luke who wrote the book "Acts of the Apostles," 
and in this his statement is confirmed by Christian critics. 
How long will it be before every barrier will be swept away 
before it ? Not long we opine. 



424 ANTIQUITY UNVEILED. 



SEVENS. 

Patriarch of Antioch. 



"I greet you, sir, by saying :— Our efforts are directed 
towards such points as we think will be likely to attract atten- 
tion and cause thought. In this mortal life I bore the name of 
Severus. I was the founder of a sect of Monophysites— a fool- 
ish sect, continually in my time and afterwards contending 
about the Trinity. We were then trying to shape the Christian 
religion as it now stands. The greatest difficulty that I found 
at Antioch was when we undertook to make Hesus Christos a 
Jew. When we taught that, we were frequently mocked and 
ridiculed. Even the most ignorant people of those times had 
their traditions and it was difficult to make them relinquish 
the teachings of their forefathers. When in the mortal form 
I neVer thought that this Christian system would gain the 
foothold it has to-day. I used it in my earth life simply because I 
thought it was better than the religions of the numerous gods 
that were worshipped by the people. There was one Jacob, a 
Syrian, who did much more than myself to place the Mono- 
physites in power ; but they lost all they had gained in a short 
time after his death. One Felix II, a pope or bishop, I think, 
finally exterminated them. And so ended, when my sect 
ended, my connection as a spirit with this mortal plane. Since 
that time I have never returned to this earth until you see me 
here to-day. Myself and all my followers now belong to the 
school of Plotinus in the spirit life. We are Spiritualists in this 
way : We do not think spirits have any right to meddle in 
mortal affairs for evil, and try to intercept all meddling spirits 
who bring nothing but confusion to earth's people ; and in this 
way we hope to help you. There is nothing worse for mortals 
than babbling and foolish spirits. That all of us may be blessed 
with the sunlight of truth is my greatest hope and most 
earnest desire." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Severus. 

" Of the numerous works of Severus only fragments remain." 

In these references to Severus and the part he had to shap- 
ing the Christian religion, to which we refer our readers, we 
have all that his orthodox Christian enemies have permitted 



AG A BUS. 425 

to come down to us concerning these interesting subjects. 
Read by the light thrown upon them by the foregoing commu- 
nication, we can well understand why so little has been per- 
mitted to reach us concerning Severus and his times. It is 
questionable whether Severus could properly claim to be the 
founder of the doctrine of Monophysites, as he says he was. It 
is, however, very certain that he was the founder of that phase 
of Monophysitism which refused all toleration of the orthodox 
Christian doctrine. It is an important point of the testimony 
of Spirit Severus when he tells us that, at Antioch, as late as 
A. D. 513 and perhaps as late as 538 that the idea of Hesus 
Christos being a Jew was ridiculed by the Syrian descendants 
of the Phoenicians who were worshippers of IES or JES, the 
sun god. This was no doubt the fact, and it shows that such a 
thing as orthodox Christianity had not at that late date been 
firmly established. The pretence that it had prevailed five 
hundred years earlier is wholly untenable. 



KGK&VS. 

A Supposed Christian Prophet. 



"I salute you, sir : — My name was Agabus. In Acts xi, 
27, 28, you have an account of me as fortelling a famine in 
Judaea. In reading that chapter you are lead to suppose that 
I came from Jerusalem, which was not the case. I was an 
Armenian and a proselyte to the docMnes of Apollonius the 
Cappadocian. I was won to that faith through the logic or 
teachings of Damis or Demas. Our meetings in those days 
were simply for the brethren to give way to the spirit ; and you 
will notice that after all those meetings, some who attended 
were sent in one direction and some in another, but in all cases 
the most powerful mediums were sent to the most skeptical 
people. In this laid the success of the Apollonian religion. 
Apollonius, as well as Damis and his other disciples knew that 
success was to be won by evidence. Apollonius learned this 
from the Gymnosophists of India ; and for that reason, in the 
first and second centuries, they used mediums to propagate 



426 ANTIQUITY UNVEILED. 

their system. The followers of the religion of Apollonius, treat- 
ing of Christos or the Indian Christ, was made up of nearly all 
the nations that he could then reach, and in fact had very little 
to do with the Jews, who are made to appear, by the Christian 
books, to have been the principal adherents of that religion. 
The fact is that the most powerful propagators of it were Greeks 
and Romans : and that is why you find most of the epistles 
written in Greek or Latin. These two nations and those tribu- 
tary to them were the most powerful adherents of the Christ- 
osite Apollonian system. You will notice that I do not call any 
of these movements religions, but only systems, because there 
can be no religion, as I have found out as a spirit, but that 
which is founded on the scientific book of nature. This idea 
of a descent of God among men, or of men being god-made, is 
something that all humanity will have to get rid of, and the 
sooner they do it the better. I passed to spirit life in about A. 
D. 97." 

Refer to McClintock and Strong's Cyclopsedia of Theological 
Literature for account of Agabus. 

Agabus deemed it unnecessary to say more than that he was 
the person mentioned in Acts xi, 27, 28, in order to identify 
himself. He does not say whether he did or did not make the 
prediction, concerning the famine therein mentioned, but he 
expressly denies that he went down from Jerusalem to Antioch 
at that time. He tells us he was an Armenian, and had been 
converted, not to faith in Jesus Christ, but to faith in the doc- 
trines of Apollonius the Cappadocian, and this through the 
logic of Damis or Demas. The spirit leaves us to infer that at 
that time a meeting of Christosite mediums was held at Antioch 
which he as a medium attended, and that he did then and 
there make a prediction or rather his spirit control, called the 
"Holy Ghost" in Acts xxi, and the "the Spirit" in Acts xi, 
not unlike that mentioned. It would seem that these mediums' 
meetings were not unfrequent and were held to assign the work 
of proselyting to each of those who were entrusted with the 
public work of demonstrating the power of "the spirit" or 
"Holy Ghost" through them. From the fact that Agabus is 
specially mentioned among the mediums who assembled in 
Antioch (about A. D. 45) we may infer that he excelled as a 
medium for prophecy. The spirit very well says that it was 
in the extensive use made of mediumship in the first and second 
centuries, that lay the secret of the great success that attended 
the system of Christosism that Apollonius the Cappadocian 



JOHN BIDDLE. 427 

sage established in the Roman world. It was only after Apol- 
lonius returned from his visit to the Gynmosophist followers of 
Christos in India that he set about founding the system which 
the Christian hierarchy and Church fraudulently appropriated 
in the fourth century, as something that specially belonged to 
them, and not to Apollonius, the real creator of that system. 

Agabus certainly states what was the fact when he says that 
the Jews were least of all concerned with the Christosism from 
which Christianity was borrowed or stolen. We prefer to say 
stolen, because the efforts which have been made by the Christ- 
ian Church to deprive Apollonius of the credit of his theological 
teachings, show that the appropriation of his labors was dis- 
honest and criminal from the outset. Agabus has manifestly 
learned the folly of religion as a means to spirit happiness ; 
and we fully agree with him that the idea of a god descending 
among men, or of any man being god-made must be abandoned, 
and the sooner it is done the better for all humanity. 



An English Theologian. 



" Good day, sir :— During my mortal life I was a Socinian 
writer. My name was John Biddle. I was many times in jail 
for denying the truth of the Trinity ; and I finally died in 
jail, of what is termed jail fever, and all because I could not 
raise one hundred pounds sterling. To convey to your mind 
any idea of the indignation I feel at the way I was treated by 
the Christians would be utterly impossible. They knew, as did 
President Bradshaw, my most bitter opponent, that what I as- 
serted was the truth. My doctrines were founded upon the 
same facts that your Modern Spiritualism rests upon, with this 
exception that what you call spirits, I called angels. All this 
drew upon me the hatred and malice of the priests of my time, 
who petitioned parliament and the king to have my teachings 
suppressed. My writings were burned. But since I entered 
spirit life I gathered around me a force of congenial spirits, 
and if I do not succeed in making my mark upon the Christian 



428 ANTIQUITY UNVEILED. 

Church before long, it will not be because I have not tried hard 
enough to do it. I would say to you, foster skepticism wherever 
you can, for it is the axe that will cut down the tree of super- 
stition. I am sorry to see .your difficulties, sir, and that you 
find so few helpers in your battle for truth. I was thrown into 
prison in May, and died there in September 1662." 

Refer to Biographie Universelle for account of John Biddle. 

Who can say how far the Spirit of John Biddle has not had 
a hand in setting on foot and maintaining the movement 
known as Modern Spiritualism. He explains how it was that 
at the risk of his life, and all that a man holds dear, he defied 
the power of the priestly, bigoted Christians of his time and 
denounced doctrines of the Holy Trinity as untrue. He says 
his doctrines were founded on the same facts which support 
Modern Spiritualism, to wit : The spirit life, spirit return, and 
spirit communion with mortals, with the exception that he 
regarded those returning spirits as angels. Under such inspira- 
tion he was made bold to defy the whole power of ths English 
priesthood. There is no mention of Biddle having been con- 
fined, at the time of his death for the non-payment of one 
hundred pounds sterling. With that exception the communi- 
cation is in remarkable accord with what has been recorded 
concerning him. It is a demonstrated fact, that by their perse- 
cutions in the past, the Christian Churches, Catholic and Pro- 
testant, have been filling the spirit world with enemies who 
will yet see the utter over throw of the power that they have so 
cruelly and unscrupulously labored to perpetuate. 



ST. FRANCIS DE SALES. 429 



ST. FH^flCIS t)E SflllES. 

A Bishop and Priest of Geneva. 



11 1 greet you Sir :— When here, I never hesitated to preach 
the truth in the presence of heretics. I wish to ask you how 
you, a small body of people and in so small a minority, expect, 
successfully, to beard the powerful Catholic Church ? What 
does it matter, even if you know the truth in relation to Apol- 
lonius of Tyana, or in regard to Crishna Hesus, or the other 
gods? You forget that all the valuable manuscripts concerning 
them are in possession of our church. You will need proof to 
show that your standpoint is correct ; and like many of the 
Protestant Churches (all of which are nothing more than bas- 
tard churches) it will appear that it has nothing more to 
support it but the sayings and doings of a lecherous monk. 
You may know, when I tried to convert the famous Theo- 
dore Beza, on his death bed, to the Catholic faith, that I was 
in earnest about propagating my religion when here, and I am 
yet so in spirit life. The priests of my church have hidden 
their tracks well, and it will cost an immense outlay of time 
and money to prove that these apostate spirits have been com- 
municating to you the truth. You cannot do it, and I chal- 
lenge you to the trial." 

By way of consolation to this spirit, we assured him that he 
was widely mistaken in supposing, that in nearly every in- 
stance, the testimony of those apostate spirits had not already 
been proven true, and that his own spirit admissions would 
furnish the best possible proof of their truthfulness. Even 
this bigoted and admitted enemy of truth found himself in- 
capable of falsifying in our presence, knowing, as he did, that 
the information we had received and disclosed, to be what he 
desired most to conceal from the world. 

Refer to McClintock and Strong's Cyclopaedia of Theologi- 
cal Literature for account of St. Francis de Sales. 

The spirit of St. Francis de Sales could in no manner have 
more pointedly identified himself than by giving an account of 
his efforts to win the aged Beza to the Roman Catholic Church. 
St. Francis evidently considered that particular service as being 
the most meritorious of his zealous and certainly most remarka- 



430 ANTIQUITY UNVEILED. 

ble efforts on behalf of his religion. Even he could not deny 
the correctness of the spirit information which had been given 
to us in relation to Apollonius of Tyana, the God Christos of 
the Hindoos, and the God Hesus of the Gallic Druids. His 
lame attempt to take comfort from the fact that so much of 
evidence in support of those things had been destroyed, or was 
in the private keeping of the Roman Church, showed most 
clearly what a desperate strait has been forced upon the spirit 
defenders of Christianity by these remarkable spirit testimo- 
nies. I will only add that the name of this spirit was given 
by the guide of the medium, or we would never have known 
from what spirit it came. 

[The character, purposes and unscrupulous nature of St. 
Francis de Sales as an individual, are fully set forth in his 
characteristic communication. The admissions he makes as 
to the priests of his church covering their tracks well is true 
to life, also to the fact that the valuable manuscripts bearing 
uppn the true history of so-called Christianity are in the posses- 
sion of the Church, except what have been destroyed. This 
Spirit is a fair representative of the Church at large. -Compiler. 



SlliflS O** SIIiVRfiUS. 

A Disciple, not of Jesus, but of Apollonius of Tyana 



"I greet you, sir : — I was one of the most intimate disci- 
ples of Apollonius of Tyana, sometimes called Paulinus, Paul 
and Apollos, according to the different dialects of the various 
countries which he visited. About the first mention of me, 
you will find in the 15th Chapter of Acts, 22d verse. You will 
also find mention of me in the 1st verse of 1st Thessalonians. 
The book of Acts, is set down by the best commentators as 
having been written about A. D. 59, while the Epistle of the 
Thessalonians is set down for A. D. 52. Both of these state- 
ments are wrong. The 1st Thessalonians was written about 
A. D. 40 ; and portions of Acts about A. D. 60 — other parts of 
it later. It never assumed its present shape until the time of 
Lucian. The 1st Epistle to the Thessalonians was the first ever 
written by Apollonius; and you will note, if you examine 
that epistle, that he does not charge the Thessalonians with 



SILAS OR SILVANUS. 431 

those vices that are named in the other epistles. The reason 
for this is very simple when understood. It was because the 
Thessalonians were Chrestus-Christosites, Thessalonica being 
the capital of ancient Macedonia, and he, Apollonius, had 
made a few converts there. He had to write to them very 
kindly, fearing that they would go back to their old teacher, 
Chrestus. The propagation of the Apollonian system of Chris- 
; tosism was opposed by the Greek Promethean system, and by 
the teachings of Chrestus concerning Christos ; and also by an 
Ethiopian version, of which you will hear more hereafter, 
from the spirits. I think I have said all that can be of benefit 
or that I can now recall this morning. Yours for the truth, 
Silvanus, surnamed Silas. 

Refer to McClintock and Strong's Cyclopaedia of Ecclesias- 
tical Literature for account of Silas. 

We refer our readers to the passages in which Silas or Sil- 
vanus is mentioned in the New Testament in Acts xv, 22-41. 

This passage of Acts shows very clearly, that Silas, whose 
real name was Silvanus, was the chosen and, no doubt, inti- 
mate, if not the most intimate friend of Paul, whose real name 
it appears was Apollonius. The next passage we refer to is Acts 
xvi, 16, where we read : 

"And it came to pass as we went to prayer, a certain damsel 
possessed with a spirit of divination, met us, which brought her 
masters much gain by soothsaying. 

"The same followed Paul and us, and cried, saying, these men 
are the servants of the most high God, which show unto us the 
way of salvation. 

"And this did she many days. But Paul being grieved turned 
and said to the spirit, I command thee in the name of Jesus 
Christ to come out of her. And he came out the same hour. 

''And when her masters saw that the hope of their gains 
were gone, they caught Paul and Silas, and drew them into the 
market-place to the rulers. 

"And brought them to the magistrates saying, These men 
being Jews, do exceedingly trouble our city." &c. &c. 

If this story has any truth about it, it appears very evident 
that, whoever Paul was, he did not profess or want to be known 
as the "The servant of the most high God" who showed the 
way of salvation to the inhabitants of Thyatira, and especially 
to Lydia the seller of purple. But what in the name of common 
sense could have made Paul so angry at that divining spirit? 
If Paul was what the Christian priesthood have insisted he was, 



432 ANTIQUITY UNVEILED. 

"a servant of the most high God," that divining spirit was only 
divining the truth, and Paul ought to have had the honesty to 
own up to his truthfulness. But instead of doing that, he 
jerks this truthful spirit out of his chosen medium. It does look 
as if Paul, as he is represented to have been in Acts, was a 
''very bad" Christian u egg, J) view him which way we will. In 
Acts xvi, 25, we are told that Silas was thrown into prison with 
Paul, and we read verse 26 : 

"And at midnight Paul and Silas prayed, and sang praises 
unto God : and the prisoners heard them. 

"And suddenly there was a great earthquake, so that the 
foundations of the prison were shaken : and immediately all 
the doors were opened, and every one's bonds were loosed. 

"And the keeper of the prison awaking out of his sleep, and 
seeing the prison doors open, he drew his sword, and would 
have killed himself, supposing the prisoners had been fled. 

"But Paul cried with a loud voice, saying, Do thyself no 
harm : for we are all here. 

"Then he called for a light, and sprang in, and came trem- 
bling, and fell down before Paul and Silas. 

"And brought them out, and said, Sirs, what must I do to be 
saved ? 

"And they said, Believe on the Lord Jesus Christ, and thou 
shalt be saved, and thy house." 

Now it strikes us that Paul and Silas did not regard the Lord 
Jesus Christ as "the most high God" ; for if they had they 
would not have professed to be the servant of the former and 
denied that they were the servants of the latter, which they 
virtually did in resisting the allegation of the divining spirit, 
in that very connection. In Acts xvii, 4, we read : 

"And some of them (the Thessalonians) believed, and con- 
sorted with Paul and Silas; and of the devout Greeks, a great 
multitude, and of tne chief women not a few." 

This verse is perfectly consistent with what the spirit of Silas 
said about Apollonius having made some converts in Macedonia 
where the Christosism of Chrestus was the most generally 
accepted. In verse 10 we read : 

"And the brethren immediately sent away Paul and Silas by 
night into Beroea." 

In verse 14 and 15 we read : 

"And then immediately the brethren sent away Paul, to go 
as it were to the sea ; but Silas and Timotheus abode there still. 

"And they that conducted Paul brought him unto Athens ; 



SILAS OR SILVANUS. 433 

and received a commandment unto Silas and Timotheus for to 
come to him, with all speed they departed." 

In Acts xviii, 5, we read : 

"And when Silas, and Timotheus had come from Macedonia, 
Paul was pressed in the spirit, and testified to the Jews, that 
Jesus was Christ." 

In 2 Cor. i, 19, we read : 

"For the Son of God, Jesus Christ, who was preached among 
you by us, even by me, and Silvanus, and Timotheus, was not 
yea and nay, but in him was yea." 

In 2 Thess. i, 1, we read : 

"Paul and Silvanus and Timotheus, unto the Church of the 
Thessalonians, in God our father and the Lord Jesus Christ." 

In the First Epistle general of Peter, addressed to the 
strangers scattered throughout Pontus, Galatia, Cappadocia, 
Asia, and Bithynia, chapter v, 12, we read : 

"By Silvanus, a faithful brother unto you, as I suppose, I 
have written briefly, exhorting and testifying that this is the 
true grace of God wherein ye stand." 

Reader we ask you to read these portions of what is called 
the New Testament, by the light thrown upon them by the 
testimony of the spirit who called himself Silvanus, but who 
said he was surnamed Silas, and question if you can the truth- 
fulness of that startling and momentous revealment of what 
the so-called Christian Scriptures really are. He tells us that 
he was one of the most intimate disciples of Apollonius of 
Tyana, who was sometimes called Paulinus, Paulus and Apollos 
in the different countries which he visited. He expressly claims 
to have been the person called Silas, in the Acts of the Apostles ; 
but who is rightly called Silvanus in 2 Cor. i, 19 ; in 2 Thessa- 
lonians i, 1 ; and in 1 Peter v, 12. If this is true, then it is 
certain that those three epistles were written by one and the 
same person, and that person Apollonius of Tyana, also called 
Paulinus, Paulus and Apollos. It is a circumstance strongly 
indicating this, that the chosen friend of Paul, was in all those 
epistles called Silvanus, while in Acts he is in no instance 
called Silvanus, but always Silas. It is true the spirit said he 
had the name of Silas, but we have a right to infer that he had 
that surname given to him long after those epistles were 
written, by some person who had a reason for substituting the 
nameSilas for Silvanus ; and it is not a very violent presump- 
tion to presume that the object was the same that led the writer 



434 ANTIQUITY UNVEILED. 

of Acts, to substitute the name of Paul for Apollonius, in those 
stories concerning these two intimate Christosite friends. 

The spirit then proceeds to throw a new light on the respec- 
tive dates of Acts and 1 Thessalonians. He says : " The book 
of Acts is set down by the best commentators as having been 
written about A. D. 59, while the Epistle to the Thessalonians 
is set down for A. D. 52." Both of these statements" he says : 
11 are wrong. The First Thessalonians was written about A. 
D. 40 ; and portions of Acts about A. D. 60 — other parts of it 
later. It never assumed its present shape until the time of 
Lucian." This, so far as Acts is concerned, is most probable ; 
and affords the only way of accounting for the confusion that 
has prevailed concerning it. The whole of the difficulty seems 
to have arisen from the fact, that much of what is related 
must have been written by an eye-witness of the events de- 
scribed ; while other portions of it were manifestly related 
to events that occurred subsequently to what is called the 
apostolic age. Another mistake has been that Lucian or Luke, 
w T ho was its real compiler, (as we have the book now) was a 
contemporary and travelling companion of the person called 
Paul in Acts. No greater mistake could have been made, for 
that compiler of Acts was the contemporary of Marcion, or 
Mark, as he is called, and did not live until after the reign of 
Trajan, and did not compile the book of Acts until A. D. 150 
when he and Marcion were rivaling each other in trying to 
rob Apollonius of Tyana of his theological labors by appropri- 
ating them to their respective theological schemes. That Lu- 
cianus the Greek Satirist and St. Luke of the New Testament 
were one and the same person, is most probable if not ab- 
solutely certain. It is true he has had the credit of having satir- 
ized the Christian religion ; but if this was so, then the Christ- 
ianity which he satirized was the Christosism of Chrestus, if 
not also that of Apollonius of Tyana as well. In our com- 
ments upon the communication given by Lucian, we cited 
from Dr. Lardner's works, his satire upon Peregrinus whom 
»we clearly showed to be no other person than Apollonius of 
Tyana. Indeed, it was necessary for Lucian, in order to rob 
Apollonius of his theological writings, to appear to bitterly 
antagonize them, while he sought to give them as the teach- 
ings of his mythical Son of God. At all events there was no 
other Christianity known prior to the time of Marcion and 



SILAS OR SILVANUS. 435 

Lucian, or Mark and Luke, than the Christosism of Chrestus 
and Apollonius of Tyana, and perhaps an Ethiopian version, 
and that Christosism was based solely on the doctrines con- 
cerning Christos which were taught by the Brahmans and 
Buddhists of India, many hundreds of years before the so- 
called Christian era. To show that Lucian has been connected 
with Christianity, by his writings or otherwise, we refer to 
McClintock and Strong's Cyclopaedia of Theological Litera- 
ture, article "Lucian," Vol. 5, p. 539. 

We do not hesitate to say that it was Lucian, and no other 
person, who wrote the dialogue entitled Philopatris, as will be 
found in the reference to Lucian above given, for being the 
writer and compiler of the Gospel according to Luke, and the 
Acts of the Apostles, he of all other men would be most likely 
to know just what he meant when he wrote and composed 
those canonical Christian books. . At any rate I have adduced 
more than enough to show the probable correctness of the 
spirit's statement, that the book of Acts was not put into the 
shape it now has until the time of Lucian, which was not 
until towards the middle of the 2d century or afterwards. 
But in what the spirit says about the date of 1 Thessalonians, 
we have another even more surprising proof, not only of the 
identity of the spirit witness, but of his personal knowledge of 
the truth of what he says upon that point. He claims that 
that epistle was written by Apollonius of Tyana, his friend 
and master, about A. D. 40 ; and that it was the first epistle 
that he, Apollonius, wrote. In corroboration of this statement, 
he refers to the fact that the tone of that epistle is milder 
towards those whom he addresses, than is the tone of any 
other of his epistles. Says Spirit Silvan us or Silas, he does not 
therein u Charge the Thessalonians with those vices that are 
named in the other epistles." If any one will carefully read 
the First Epistle to the Thessalonians he will see that at the 
time it was written, the persons to whom it was written had 
not yet been incorporated into an ecclesiastical body, with a 
fixed policy of government and a set of established doctrines, 
but to people whom the writer was preparing for both these 
requirements of a religious or sectarian organization. In all 
the other Pauline epistles, and even in the Catholic epistles, 
the people addressed had passed beyond the stage which the 
writer's converts in Thessalonica had reached at the time the 



436 ANTIQUITY UNVEILED. 

epistle to them was written. In this respect, therefore, the 1 
Thessalonians fully confirms the spirit's statement. But we 
come to something even more strongly confirmatory, when 
we come to consider the reason which Silvanus assigns for the 
author's particularly and unusually tolerant tone towards his 
Thessalonian followers. He tells us it was because the Thes- 
salonians were Chrestus-Christosites, meaning that they were 
Christosite followers of Chrestus, the Macedonian Gymnoso- 
phist, who, with his followers, was expelled from Rome by 
Claudius, some time between A. D. 42 and 50. He says at the 
time Apollonius wrote that epistle to the Thessalonians he had 
but few converts or followers there, and he was afraid to write 
dogmatically to them, lest they should go back to their old 
teacher Chrestus. This statement is fully borne out all through 
that epistle, as the following passages of it will show. In 1 
Thess. ii, 14, the writer says : 

"For ye brethren, becoming followers of the Churches of 
God which in Judea are in Christ Jesus : for ye also have suf- 
fered like things of your own countrymen, even as they have 
of the Jews : 

"Who both killed the Lord Jesus and their own prophets, 
and have persecuted us, and they pleased not God, and are 
contrary to all men ; 

" Forbidding us to speak to the Gentiles that they might be 
saved, to fill up their sins alway ; for the wrath has come upon 
them to the uttermost." 

Now, it must be remembered that the people of whom the 
author of that epistle was speaking, lived in Macedonia in 
the reign of Claudius. Who were they? Certainly not wor- 
shippers of the Greek and Roman gods ; for had they been, 
what "sins did they fill up alway," and what "wrath" was it 
"that had come upon them to the uttermost?" Claudius cer- 
tainly did not visit his wrath upon the worshippers of the 
heathen gods, for they were but following the Roman laws. 
He certainly had reference to some other class of Macedonian 
or Thessalonian subjects of Claudius. Who then were they 
who incurred the wrath of Claudius? Suetonius, the Roman 
historian, has recorded the fact that Chrestus and his fol- 
lowers were driven from Rome under an edict issued by Clau- 
dius. Why? Because we are told he was engaged in exci- 
ting his followers to disturb the public peace by the propaga- 



SILAS OR STLVANUS. 437 

tion of his religious doctrines. Those religious doctrines were 
not heathen, nor yet were they Judaical. For we are told that 
Aquila and Priscilla were followers of Chrestus, and were 
driven from Rome by that decree of Claudius against Chrestus 
and his converts. It was to find Aquila and Priscilla, the ban- 
ished followers of Chrestus, the Macedonian, that Paul or 
Apollonius went to Corinth. Why would he have sought them 
out if they had been Jews ? and still more, why would they, 
if they were such fanatical Jews as to suffer banishment on ac- 
count of their religious zeal, have been so ready not only to 
adopt the Christosite (or Christian if you please) doctrine of 
Apollonius or Paul, but to assume to expound them, as we see 
in Acts, xviii, 26? The fact is they were not Jews, as any one 
may see by their purely Greek names. They were Chresto- 
sites, or Chrestians, when Apollonius or Paul converted them 
to his Christian views. 

Remember that the people in Macedonia, who persecuted 
the followers of Paul, were the same who, at Antioch, troubled 
similar followers of Paul and his apostolic brethren, to whom 
Judas and Silas were sent (Acts xv, 22 and 24.) Now, who 
were they ? They were not adherents of the Jewish faith, nor 
yet adherents of the Greek and Roman religions ; but certain 
which went out from us. May we not ask : Certain who ? 
Certain what? As the compiler of Acts has not permitted us 
to know, we are not rash in inferring that they were certain 
teachers of Christosism, who had gone out from the Apollonian 
or Pauline party of Christosites. Who were these Christosites 
or Christians, if not those of the Chrestus-Christosite party? 
We leave this for Christian theologians to answer. In all these 
circumstances we have strong corroboration of what the spirit 
of Silvanus or Silas says about the opposition to the teachings 
of Apollonius or Paul in Macedonia by Gymnosophic Chresto- 
sites, of whom Chrestus was the acknowledged leader at that 
time. Those of our readers who carefully read the communi- 
cation of Chrestus, will take note that in reply to our question 
as to whether he knew ought of Damis, the intimate friend 
and trusted companion of Apollonius, his reply was that he 
had not met him, but had received threatening letters from 
him, commanding him to cease preaching his Gymnosophic 
Christosism in Macedonia. Damis, himself, as a spirit, testified, 
as the reader may remember, that he was called Timotrleus, by 



438 ANTIQUITY UNVEILED. 

the Thessalonians, that being as much a title as a name. The 
Macedonian opponents and persecutors of the converts of Paul 
or Apollonius, in that country, were, as spirit Silvanus or Silas 
states, followers of Chrestus, and those converts of Paul or 
Apollonius were from a rival sect of Christosites, and not from 
those adhering to the Jewish faith, or who had been followers 
of the Greek or Roman religions. It is only on this supposition 
that we can see any analogy between the opposition to the 
doctrines of Paul or Apollonius in Thessalonica, and the alleged 
opposition to the teachings of the same Paul or Apollonius in 
Judea by the Jews, supposing wrongfully, that he, Paul or 
Apollonius, was a Jew and not a Greek. View the whole matter 
as we may, we reach the natural conclusion that what the 
spirit of Silas or Silvanus says about himself, and the book of 
Acts and the First Epistle to the Thessalonians, is true in every 
essential particular. That being so, the identity of the Saul 
or Paul of Acts with Apollonius, the Nazarite-Essenian teacher 
of Buddhistic Christosism in the Roman Empire, from A. D. 
30 to A. D. 102, is made indisputably plain and irrefutable. 

The spirit then closes his communication with a disclosure 
which, until that moment, we had not looked for ; and that is, 
that the opposition to the Apollonian or Pauline system of 
Christosism was threefold, and not dual, as we had been led to 
imagine and believe. Not only was it opposed by the Gymno- 
sophic or Brahmanizing Christosism of Chrestus, and by the 
Greek Jupiterian and Promethean systems of theology ; but, 
from what the spirit of Silvanus says, it was also opposed by 
an Ethiopian Christosism. We have had many intimations 
from time to time, that we now see point to such an Ethiopic 
Christosism, but which when they were given we did not per- 
ceive could have any relation to an anti- Apollonian Christosism 
of that nature. 

We do not know how these things appear to those who read 
them ; but to myself, to whom they come through the lips 
of the unconscious medium, are astounding. We know, as 
certainly as mortal man can know anything, that these reve- 
lations come from the spirit world ; and have every possible 
reason to believe they come from the learned, influential and 
thoroughly informed spirits, ancient as well as modern, from 
whom they purport to come. 



FRUMENTIUS. 439 



FHUJVIEJITIUS. 

An Abyssinian Bishop. 



"I salute you, sir: — My name is Frumentius. I was an 
Abyssinian bishop in the fourth century, and the original 
writer of the Ethiopic version of Christosism, as contained in 
the four gospels received by a pagan priest of the sun, not his- 
torically named, from Calanus, in the days of Alexander the 
Great. I was a sun worshipper myself and so understood the 
matter that I regarded Christos as the Child of the Sun. In 
my day it was a common thing to believe that all the pure 
spirits of the dead upon this earth passed to the sun. Conse- 
quently, I wrote this Ethiopian version to show that the god 
of the sun, in his kindness, sent his son here, to die for the sins 
of mortals. If my version had been left intact this would 
clearly have appeared to those who read it ; but as will be 
explained by a spirit who will come after me, and by tricks 
well known to Christians, they left just so much of my record 
stand as suited the propagation of their own faith. The rest 
was destroyed ; how, will be explained by a spirit before these 
sittings are ended. Bless you for the good work you are doing ; 
but you will find that none are so blind as those who will not 
see." 

Refer to McClintock and Strong's Cyclopaedia of Theological 
Literature for account of Frumentius. 

This reference will suffice to enable the reader to judge of the 
probable authenticity of the communication. It will be seen 
that what the spirit of Frumentius claims or alleged, in relation 
to his Ethiopic version of Christosism, is borne out by a "tradi- 
tion" that "ascribes the translation of the New Testament to 
Frumentius." The spirit tells us he was the original writer of 
the Ethiopian version of Christosism, as it was contained in the 
four gospels received by a pagan priest of the sun, not historic- 
ally named, from Calanus, in the days of Alexander the Great. 
This Ethiopic Version, therefore, had nothing whatever to do 
with the religion of Jesus Christ, but related to the Hindoo or 
Gymnosophist Christos, of whom Calanus the Gymnosophist 
friend and teacher of Alexander the Great, was a follower and 
disciple. Frumentius tells us he was a sun- worshipper, which 



440 ANTIQUITY UNVEILED. 

is perfectly consistent with the fact that he was a Phoenician 
and a native of Tyre, where the worship of the sun was the 
universal religion. He says, as such a sun worshipper, he 
regarded Christos as the Child of the Sun. This he very 
naturally did, for the Gymnosophic Brahmans regarded the 
sun as personated in the Christos of their astronomical religion. 
In this, Frumentius acted with perfect consistency ; and it is a 
very significant fact that the founders of Christianity, as it is 
now taught, claimed that this Solar Christos of Frumentius in 
his Ethiopic Version was identical with their Jesus Christ. 
It shows very clearly that their Jesus Christ, was, like the 
Christos of Calanus and Frumentius, nothing more nor less than 
"the child of the sun," or the solar myth, a fact which these 
spirit testimonies have established beyond refutation. 

Frumentius tells us that in his day it was a common thing to 
believe that all the pure spirits of the dead upon this earth 
passed to the sun ; and that consequently he wrote his Ethiopian 
version to show that the god of the sun in his kindness, sent 
his son here to die for mortals. This was a doctrine that pre- 
vailed among the sun worshippers of Persia and Phoenicia, and 
the Greek worshippers of Prometheus, the sacrificed saviour, in 
all of those systems being none other than the sun personified ; 
as any one can readily perceive who will look beneath the 
forms, ceremonies and observances which prevailed among all 
sun-worshipping peoples. The Ethiopic version of Christosism, 
as it was translated from the Sanscrit of Calanus, has not been 
allowed to come down to us, and for the very good reason that 
had it been permitted to do so, the sun-worshipping heathen 
origin and meaning of what is called orthodox Christianity 
would be understood, and the prevailing superstition in regard 
to it would be brought to a speedy end. Frumentius referred 
to Ephraim, bishop of Odessa, as the spirit who would explain 
the method used to suppress those portions of his Ethiopic 
version of the New Testament, which were in the way of the 
ecclesiastics who founded Christianity. View this communi- 
cation as we may and it will stand every test as to its authen- 
ticity and truthfulness. 



Chrestus. 441 



CH^ESTUS. 

The Rival of Apollonius of Tyana. 



At my weekly sitting with the medium and before the com- 
munication from Chrestus was given the guide of the medium 
took control and said — "Mr. Roberts, the spirit who is here to 
communicate is oue who has something very important to say 
to you, and Aronomar is so anxious that you should understand 
this, that he will take control of the medium himself for a 
moment." Aronomar through the medium, addressed me as 
follows : 

"I greet you : — In this work in which we are both engaged, 
you doing your part and I mine, I have now to show you that 
we do not wish to set Apollonius up as a god or christ ; and the 
spirit I am about to introduce to you, will show you that his 
claim for special consideration was the fearless advocacy and 
maintenance of his ideas. The spirit who is about to take con- 
trol of the medium will give you the particulars concerning 
the doings of himself and Apollonius. He was opposed by 
Apollonius, and can tell you about him, as well as about him- 
self. You can ask him any questions you desire to have an- 
swered, because I have concentrated a very strong force around 
the medium, and I think we can sustain the spirit until you 
have done with questioning him." 

Here Aronomar yielded the control to the spirit, and the 
following astonishing communication was given : 

" I salute you, sir : — In the time of Claudius Ceesar, I was 
at Rome, engaged in propagating the Gymnosophic ideas in 
relation to the Indian Christos in contradistinction to the ideas 
of Apollonius of Tyana, in relation to him. He taught the 
reformed Buddhist doctrines concerning him, while I taught 
the Brahmanical doctrines. The difference between the two 
doctrines were simply, that according to Apollonius's way of 
teaching, mankind were to depend mainly, or solely, upon 
Christos as their Saviour ; in my way of teaching, Christos 
could only be their Saviour provided their good works and 
deeds accompanied a belief in him. My idea was the same as 
that of genuine Christianity, to-day, in relation to salvation. 
Apollonius taught the doctrines of Universalism. In order to 



442 ANTIQUITY UNVEILED. 

stop all progress in the direction of my teachings, Apollonius, 
Paulinus or Apollos, went and stopped with Aquila and Pris- 
cilla, and worked with them, while his agents or followers 
worked against me at Rome. At the time this agitation oc- 
curred, there was an edict issued by the emperor Claudius 
which ordered the expulsion of all Jews from Rome, as Sue- 
tonius has been made to record it ; but this is an interpolation 
by Christian writers to conceal my historical identity. This 
passage in Suetonius has greatly bothered your modern theolo- 
gians, Adam Clark, Dr. Lardner, and other commentators, to 
know whether Christ, so-called, was ever at Rome. I was the 
man who was at that time in Rome, and I was the opponent 
of Apollonius. My name was Chrestus, and it seems strange 
that with such a name, learned theologians should ever have 
mistaken me for a Jew. In their zeal to find some evidence to 
prove that their Christ had an existence, they are ready to 
accept anything, however irrational and improbable. I was a 
Macedonian, and a slave to Claudius, but was set free by him 
on the account of the appeals of my friends and followers. At 
length I acquired such power and influence by my preaching 
and* teaching the doctrines of Christos, and by my medium- 
ship, which was manifested in support of my teachings, that 
Claudius expelled myself and all my followers from Rome. It 
is important that you should thoroughly know what the name 
Chrestus meant. I was named after what I taught. In the 
contest between myself and Apollonius, he had more friends 
than I had ; and mainly among the patrician order. He being 
a freeborn citizen and I having been a slave, of course the 
whole patrician order worked against me. In order that you 
may thoroughly understand the import of this communica- 
tion, I will say that Apollonius received his gospels from India 
through Iarchus ; I received mine directly from Calanus, the 
teacher of Alexander the Great. When I say I received my 
gospels directly from Calanus, I mean they came down to me 
through my ancestors from the time of Alexander, one of 
whom was with Alexander, and was personally acquainted 
with Calanus. I was born about A. D. 6, and lived until A. D. 
92. [Where did you go on being expelled from Rome?] I 
went back to my home in Macedonia. [Did you ever meet 
Damis, the friend and disciple of Apollonius?] I never met 
him, but I knew of him. He sent me threatening letters com- 
manding me to cease teaching my doctrines. He was then in 
Thessalonica. [What was your occupation in Macedonia?] 
I was a scribe to the Macedonian priests, but I was not a fol- 
lower of the Macedonian religion. I adhered to the Christos 



CHRESTUS. 443 

religion, as did my ancestors before me. [What was your 
Macedonian name?] I will have to spell it for you. Ruthalia. 
] want further to say that the edict against myself and fol- 
lowers was said to be issued against us as Jews, but that term 
was applied to all persons who we regarded as vagrants or dis- 
turbers of the peace and good order of Rome, and not as 
designating the followers of Judaism. That is w T hy the inter- 
polator of Suetonius chose the term Jews for those people 
against whom the edict of Claudius was issued. You will find 
me called Chrestus in Suetonius." 

Here the communication ended, the spirit being unable to 
hold the control longer. Curious to know whether Suetonius 
had made any reference to this man, I went, immediately after 
the close of the sitting, to see whether that author's writings 
contained any such passage as that to which the spirit had 
referred. Judge of my surprise when, on turning to the u Life 
of Claudius" by Suetonius, I found this sentence : "Judseos, 
impulsore Chresto assidue tumultuantes, Roma expulit." . 

The sentence which immediately precedes it, and that which 
follows it have no connection with it, and it has every appear- 
ance of being an interpolation, as the spirit thought it was. In 
order to show what confusion this brief sentence in Suetonius 
has occasioned, I here quote the following account of Chrestus 
from McClintock and Strong's Cyclopaedia of Theological Lit- 
erature : 

"Chrestus, a person named by Suetonius (Claud. 25) as having 
incited a sedition among the Jews at Rome, which led to their 
expulsion from the city (comp. Acts xviii, 2). There have 
been two different opinions as to whom Suetonius meant by 
Chrestus (see Kuinol, ad Act. in loc.) ; whether some Hellenist, 
who had excited political disturbances, as Meyer and DeWette 
suppose ; (see Conybeare and Howson, St. Paul i, 386), the 
name Chrestus (Greek, Chrestos, useful) frequently occurring 
as borne by manumitted slaves : or whether, as there is good 
reason to think (Lipsius on Tact. Annals xv, 44 ; Grotius on 
Acts, xviii, 2; Neander, Planting and Training, ii, 231.) 
Suetonius does not refer to some actual dissension between 
Jews and Christians, but confounds the name Christ, which 
was most unusual, as a proper name, with the much more 
frequent appellation of Chrestus (see Tertullian, Apol. 3 ; 
Lactantius, Instit. iv, 7, 5 ; Millman, Hist, of Christianity, i, 
430). Orosius(Hist. vii, 6) places Claudius's edict of banishment 
in the ninth year of his reign (i. e, A. D. 49 or 50) and he refers 



444 ANTIQUITY UNVEILED. 

to Josephus, who, however, says nothing about the matter. 
In King Alfred's Anglo-Saxon version of Orosius, however, 
this reference to Josephus does not occur ; the register simply 
connects the expulsion with a famine. "In the ninth year of 
his government there was a great famine in Rome, and Claudius 
ordered all the Jews that were therein to be driven out" (Bos- 
worth's Orosius, p. 119 of the Saxon and 179 of the translation. 
See this statement of Orosius commented upon by Scaliger, 
Animadv. on Euseb. Chron. p. 192). On the contrary, Pearson 
(Aim Paulin.) and Vogel (Gaoler's Journal) without, however, 
giving decisive grounds for their opinion, suppose Claudius's 
twelfth year (i. e. A. D. 52) to be the more likely one. With 
Anger (De temporum ratione in Act. Apost. p. 118) one might, 
on negative grounds, assert that, so long as Herod Agrippa was 
at Borne with Claudius, the edict of expulsion would hardly be 
published ; that is previous to the year A. D. 49. Dr. Burton, 
however (On the Chronology of the Acts, p. 26), puts the date 
of the edict some time between A. D. 41 and 46, supporting his 
opinion by the fact 'that no mention is made of Claudius's 
degree in the Annals of Tacitus which have come down to us ; 
and* that since the last books of the Annals occupy the first six 
years of the reign of Claudius, it is probable that Tacitus men- 
tioned this decree in one of those books. The year referred to 
in Acts xviii, 2, is A. D. 49." 

Who can read that conflict of opinion, and not see that the 
real nature and cause of the edict being issued by Claudius has 
been suppressed, and in all human probability, by the author 
of the book of the Acts of the Apostles? Upon this point I will 
have something special to say further on. Dr. Lardner in his 
Credibility of the Gospel History, says : 

u I conclude with the banishment of the Jews from Rome. 
' After these things Paul departed from Athens, and came to 
Corinth. And found a certain Jew, named Aquila, born in 
Pontus, lately come from Italy, with his wife Priscilla, because 
that Claudius had commanded all Jews to depart from Rome,' 
Acts xviii, 1, 2. 

" Dio says, that Claudius did not banish the Jews from Rome, 
but only prohibited their assemblies. But Suetonius who lived 
nearer the time, says, ' He expelled the Jews from Rome, who 
were constantly raising disturbances, Chrestus being their 
leader." 

" It is disputed by learned men whether by Chrestus, Sueton- 
ius means Christ. I need not concern myself with that point 
here. This passage proves what I bring it for. 



CHKESTTTS. 445 

11 Josephus has no where particularly mentioned this event. 
This edict of Claudius seems not to have been long in force. 
That may be one reason of this omission in Josephus ; another 
reason may be, that it was not an agreeable task for him, to 
mention any disgrace cast upon his people. If some disputes 
between the Jews and the followers of Jesus Christ were really 
the cause of this order, that might be another reason ; Josephus 
having been very reserved, if not altogether silent, about the 
affairs of the Christians." 

So says Dr. Lardner. It is not perfectly manifest that what 
the spirit says concerning the cause and nature of the edict 
issued by Claudius is true, and hence the confusion that after- 
wards arose, as to who the real disturbers of the peace of Rome 
were. Dio was certainly right in saying that Claudius did not 
banish the Jews from Rome ; nor is there a particle of evi- 
dence outside the passage of Suetonius, which we have cited, 
that says any thing about the Jews having been driven from 
Rome in the time of Claudius ; and it is more than questionable 
whether Suetonius mentioned the Jews at all in his reference 
to the edict. He no doubt did mention something about the 
decree against Chrestus and his followers ; but the term he 
applied to them has no doubt been changed by some tran- 
scriber of Suetonius who doubtless had more than one object 
in view. There was an absolute necessity for that transcriber 
to conceal the identity of Chrestus and his theological doc- 
trines in relation to the Brahmanical Christos, if he was a 
Christian zealot ; and at the same time he no doubt sought to 
disgrace the Jews, the hated opponents of the Christian re- 
ligion, by making them appear to have been the enemies of 
peace and good order at Rome. The absurdity of such a pre- 
tence is apparent, in as much as the number of Jews at Rome 
was very inconsiderable, at that time, and they would not have 
been allowed to raise a single disturbance without a liability of 
being exterminated instead of being expelled from Rome. 
How would the interests of Roman subjects have been ad- 
vanced by sending such lawless people to other parts of the 
Empire? The pretence is inconsistent with all probability. 
That there was something not fully elucidated as to this ques- 
tion is made very certain by the mention of Dr. Lardner that, 
"It is disputed by learned men whether by Chrestus, Sueton- 
ius means Christ," and it is not a little laughable to see how 
complacently the learned Doctor evaded that very important 



446 ANTIQUITY UNVEILED. 

question. Says he : "I need not concern myself with that 
point here." He forgot to add "Or anywhere else," for he never 
alluded to the matter afterward. As the spirit suggests, it 
never occurred to any of these learned men to recognize in 
the Latin name Chrestus the Greek Christos, which no Jew 
ever bore. Even if the Greek Jesu could be traced to the 
Jewish Jeshua or Joshua, the Greek Christos can in no 
manner be traced to any analogous Jewish name. When there- 
fore, the founders of Orthodox Christianity coupled the Greek 
Christos with the Latin Jesus, as having any relation to any 
Jew whomsoever, they committed a blunder from which they 
can never escape. But the Latin Jesus was not derived from 
the Jewish name Joshua at all, but from the Phoenician 
Jes, the designation of their sun-god, Bacchus ; and thus it 
becomes plain, that, in no other than a sun-worshipping sense, 
were the two names Jesus and Christos ever applied to the same 
object of worship, whether god, man or myth. The spirit tells 
us He was called Chrestus by the Romans, because he taught the 
Brahmanical doctrines concerning the Indian god Christos. 
The truth of all the points we have been examining will be 
strongly supported by what we will adduce hereafter in con- 
nection with what the spirit says of himself. 

Besides, it is not amiss here to recall the etymology of the 
name Chrestus, speculated about by Meyer and DeWette, as 
quoted above from McClintock and Strong's Cyclopaedia, &c. 
It is there said that "the Chrestus (Greek Chrestos, useful) fre- 
quently occurring as borne by manumitted slaves." We are 
not told where the name Chrestus so frequently occurs, as borne 
by manumitted slaves, but it is not a little significant that the 
Chrestus to whom Suetonius refers as a returning spirit, 
testifies that he was a manumitted slave. We incline to believe 
that both Meyer and DeWette met with other references to the 
Chrestus of Suetonius in some connection that showed that he, 
Chrestus, was a manumitted slave. It is very odd, if Chrestos 
in Greek meant useful, that Chrestus on that account would be 
applied to the manumitted slaves. It would be singularly out 
of place in that connection. It would be much more appro- 
priate to have applied that name to a bond slave as they would 
be much more useful to him who held him, then if set free. A 
single fact like this goes very far to establish the authenticity 
and truthfulness of the communication. But this is not all. 



CHRESTUS. 447 

In showing that Chrestus was a manumitted slave, we have 
very strong reason to believe that Chrestus was not a Jew, but 
a slave of some other nationality. The spirit tells us that he 
was a Macedonian, and not a Jew, and that his followers were 
Christosites, who took the name of Christians two centuries or 
more later. We have a singular confirmation of the truth of 
this in what is said in McClintock and Strong's Cyclopaedia, 
under the head of " Claudius." It is there said : 

"Indeed the Jews were treated by him, (Claudius) with 
indulgence, especially those in Asia and Eg3 T pt, (Josephus Ant. 
xix, 5, 2, 3 ; xx, 1, 2) although those in Palestine seem to have 
at times suffered much oppression at the hands of his governors 
(Tacitus, Hist, v, 9 etc.); but about the middle of his reign 
those who abode at Rome were all banished thence (Acts xviii, 
2; see Hebenstreit, Du Judaeo exule, Liep. 1714.) From the 
language of Suetonius in relating this event (Claud. 25) it is 
evident that the Christians we7'e also indiscriminately included in the execu- 
tion of the edict, as a sect of the Jews, if, indeed they were not the most 
numerous part of that portion of the inhabitants." 

I have underscored the latter part of that quotation to show 
how absolutely the communication of Spirit Chrestus is in 
accord with the facts of history, as illuminated by learned 
theological criticism. It is therein admitted that the edict of 
Claudius against Chrestus. and his followers was principally 
against Christians, or Chrestians, and not against Jews at all, 
the very fact which Chrestus, as a returning spirit, testifies to. 
To call these Christians, or Chrestians, a Jewish sect, is a sin- 
gular inconsistency, that could be only accounted for by the 
necessity there was to maintain the interpolated untruth that 
the edict of Claudius was issued against Jews. This same 
writer admitted that the Jews in Asia and Egypt were treated 
by Claudius with indulgence. If this was so, why would he 
have treated them with less indulgence at Rome ? That he did 
not do so, becomes certain, as appears by the testimony of 
Chrestus and the corroborating facts that we have hastily 
thrown together, bearing upon this point. Not only have we 
the errors of history and Christian theology here set at rest, in 
a most remarkable and unexpected manner ; but we have the 
identity of a most important historical personage, which has 
long been unknown to the most skillful critics, established 
beyond question or cavil. Having thus established the identity 



448 ANTIQUITY UNVEILED. 

of the spirit witness and his entire veracity, in relation to the 
matters we have noticed, we will now proceed to the critical 
consideration of the other statements contained in his commu- 
nication. 

The spirit tells us that when at Rome, in the reign of Clau- 
dius, he was a teacher of the Gymnosophic doctrines or ideas 
in relation to the Indian Christos, in contradistinction to the 
ideas of Apollonius of Tyana in relation to the same Christos ; 
and he adds : " He, (Apollonius) taught the reformed Buddhist 
doctrines concerning Christos, while I (Chrestus) taught the 
Brahmanical doctrines." And then he proceeds to state : 
11 The difference between the two doctrines were simply, that 
according to Apollonius's way of teaching, mankind was to 
depend mainly, or solely, upon Christos as their Saviour ; in my 
way of teaching, Christos could only be their Saviour, pro- 
vided their good works and deeds accompanied a belief in him." 
Of the correctness of this statement we can only judge from 
the further statements of the spirit, and the collateral facts 
which corroborate them. It seems certain, however, that 
Chrestus was an agitator of certain sectarian doctrines which 
created a great ferment and excitement among the inhabi- 
tants of Rome, which finally led Claudius to banish him and 
his secretaries from that city. His opponents were not the Ro- 
man pagan priesthood, for in that .case it is hardly likely that 
any of them would have been permitted to go forth to propagate 
their disturbing doctrines throughout the Roman Empire. The 
nature of the edict shows two things : 1st, that the contro- 
versy between Chrestus and his opponents was one, the re- 
sult of which, was local in its character ; and 2d, that the 
opposing party was not identified with the national religion. 
Who, then, was the opposing party ? Chrestus tells us it was 
Apollonius of Tyana and his Essenian followers. We now 
approach a point which shows in a very positive manner that 
this Apollonius was no other person than the Paul of The 
Acts of the Apostles, and the real author of the Christian 
Epistles (wrongfully denied to be his work) ; and which were 
certainly the work of no other person than Apollonius. 
Chrestus tells us that Apollonius, otherwise called Paulinus 
and Apollos at Rome, sought to put a stop to the teachings 
of himself, and to accomplish this, went away from Rome and 
stopped with Aquila and Priscilla, and worked with them, 



CHRESTUS. 449 

while his followers remained at Rome, to work against him, 
Chrestus. It seems certain, in view of all the facts, that it 
was the hot dissension between the rival parties or sects of 
Christosites that led to the expulsion of the party or sect that 
was headed by Chrestus. Who were Aquila and Priscilla ? 
We are told in Acts xviii. 42. 

11 After these things, Paul departed from Athens, and came 
to Corinth : 

"And found a certain Jew named Aquila, born in Pontus ; 
lately come from Italy, with his wife Priscilla ; (because that 
Claudius had commanded all the Jews to depart from Rome ;) 
and came unto them.'' 

We have here a very fair specimen of the historical value 
that attaches to the anonymous patchwork of intentional de- 
ceptions which is known to us as the The Acts of the Apostles. 
The writer of " The Acts" says that Aquila was a Jew of Pon- 
'tus, but admits that he went to Corinth from Italy, and then 
parenthetically is added "because that Claudius had com- 
manded all the Jews to depart from Rome." If this is in any 
respect true, then, Aquila and Priscilla were followers of 
Chrestus before they became followers of Paulinus or Apollo- 
nius, or of Paul, as the same man has been manifestly called 
by the Christian plagiarizers of his theological and philosophi- 
cal writings ; and perhaps they were very prominent and influ- 
ential followers of that persecuted Christosite rival of Apollo- 
nius. There is, however, another very significant reference to 
the movements of Apollonius or Paul, which goes very far to 
confirm the testimony of Chrestus, and to show the connec- 
tion of these two originators of the Christian religion the one 
to the other. In "The Acts" xvi, 8, 9, 10, 11 and 12, we read : 

"And they "(Paul and Silas)," passing by Mysia, came down 
to Troas. 

9. "And a vision appeared to Paul in the night ; there stood 
a man of Macedonia, and prayed him, saying Come over into 
Macedonia and help us. 

10. "And after he had seen the vision, immediately we en- 
deavored to go into Macedonia, assuredly gathering that the 
Lord had called us for to preach the gospel unto them. 

11. "Therefore loosing from Troas, we came with a straight 
course to Samothracia, and the next day to Neapolis ; 

12. "And from thence to Philippi, which is the chief city of 
that part of Macedonia, and a colony and we were in that city 
abiding certain days." 



450 ANTIQUITY UNVEILED. 

Any one who reads this can see that it is a much mixed story, 
and as we think an intentionally mixed story. It will be seen that 
the verses 8 and 9 and the first line of verse 10 were written by 
neither Paul nor Silas, but by some third person about them. The 
remainder of verse 10 and verses 11 and 12 are apparently 
quoted from a personal account of Paul's journeyings, as written 
by himself. Why did not the writer or compiler of Acts relate 
that vision about a man of Macedonia as related by Paul him- 
self? From the fact that it was no call from a visionary man of 
Macedonia that Paul received, but a call from a real man of 
Macedonia, none other than Chrestus of Macedonia, the Gym- 
nosophic teacher of Christosism, the man who subsequently 
became the Great Christosite rival and opponent of Apollonius 
at Home in the reign of the emperor Claudius. The writer of 
Acts desired to conceal the real nature of that Macedonian call 
to Paul, and the identity of the man who made it ; and in order 
to do so falsely invented the story of the alleged vision of Paul. 
Tbte untruthful writer little supposed that the spirit of Chrestus 
would ever find opportunity to return and state facts concerning 
himself and Apollonius of Tyana that would expose to the light 
of day, his dishonesty and untruthfulness. But let us return 
to what the spirit, Chrestus, said about Apollonius having gone 
to make common cause with his former followers, Aquila 
and Priscilla, neither of which names are Jewish at all, but 
Greek. 

The particular point to which we invite the reader in that 
connection is, that Aquila and Priscilla were banished from 
Rome, under the edict of Claudius, which was mentioned by 
Suetonius as having been directed against Chrestus and his 
followers. It is therefore certain that Paul, whether Apollo- 
nius of Tyana or not, became the religious partisan of two of the 
chief supporters of Chrestus at Rome, they having abandoned 
the sect of Chrestus and attached themselves to that of Paul, 
as his converts. In this the spirit statement of Chrestus is 
shown to be literally true. It has been sufficiently demonstra- 
ted that he equally testified to the truth when he said he was 
not a Jew, and that Aquila and Priscilla were not Jews but 
Christosites, and that Paul who was none other than Apollo- 
nius knew they were Christosites and not Jews before he went 
to hunt them up at Corinth. Chrestus, it is plain, must have 
felt quite aggrieved at the course of Aquila and Priscilla in 



CHRESTUS. 451 

abandoning his Gynmosophic version of Christosism and 
adopting the Buddhistic version of the same Christosism as 
proclaimed and taught by Apollonius. Otherwise he would 
not have mentioned them as he did in his communication. 
Indeed it would seem that the movement which Chrestus had 
set on foot at Rome, began to decline from the time of the ban- 
ishment of himself and followers from Rome, and the conver- 
sion of Aquila and Priscilla to the doctrines of Apollonius or 
Paul was no doubt largely due to the fact that the latter doc- 
trines were not proscribed as were those of Chrestus ; and they 
could adopt and teach them without subjecting themselves 
to further persecution at the hands of the Roman authorities. 
Be this as it may, we have given enough and more than 
enough to establish, not only the authenticity of the commu- 
nication, but its surprising correctness and instructiveness. We 
have a right therefore, to claim that unless there is some mani- 
fest untruth in the other parts of the communication, that it is 
equally entitled to credit throughout. 

Now, the spirit tells us that Apollonius taught the one 
especial and distinctive doctrine of a dependence upon Christos 
as their Saviour, making faith in that doctrine the essential 
principle of religious duty. If this is true, as we have not a 
doubt it is, then it is certain that Apollonius of Tyana was the 
person called St. Paul in the Christian Scriptures, and that 
the Christian Scriptures are nothing more than plagiarisms of 
the writings and teachings of Apollonius concerning the Hindoo 
Saviour, by him called Christos. The one aim of the founders 
and upholders of what is called the Christian religion has been, 
to pervert, conceal, suppress or destroy all reliable information 
in relation to Apollonius of Tyana, his teachings and his fol- 
lowers. In this one fact we have sufficient proof that Christi- 
anity could not afford to have the truth known concerning 
these things. In the light of such spirit communications as this 
one from Chrestus, and scores of other spirits who have testified 
to what they personally knew about the origin, nature, and 
objects of Christianity, we can well understand why everything 
concerning Apollonius and his Christosite teachings, as well 

as Chrestus and his Christosite teachings, in the reign of 
Claudius, have been designedly, systematically and fraudulently 
suppressed, by a class of men who have made a trade of con- 
cealing the truth concerning the theological fraud called, or 
rather miscalled Christianity. 



452 ANTIQUITY UNVEILED. 

The spirit then tells us how he came to have a knowledge of 
Gymnosophic Christosism, and in this, his statement is sur- 
prisingly consistent with all the collateral historical facts. Not 
only does he tells us how he received his knowledge of Christ- 
osism, but he tells us with unmistakable clearness how Apollo- 
nius received his knowledge of the same theological system, 
and why the latter differed from his own. He says : "In order 
that you may thoroughly understand the import of this com- 
munication I will say that Apollonius received his gospels 
from India through Iarchus ; I received mine directly from 
Calanus, the teacher of Alexander the Great * * * i mean 
they came down to me through my ancestors from the time of 
Alexander, one of whom was with Alexander and who was 
personally acquainted with Calanus." This statement of the 
spirit is singularly explanatory of the call of Paul to go to 
Macedonia. If we may believe spirit Chrestus, which the 
writer does not hesitate to say he does, it would seem that 
Caftmus placed a copy of the Gymnosophic gospels concerning 
the Hindoo Christos, in the hands of Alexander, or some of 
his generals, after his return to Babylon from his conquest of 
India. By the latter, these gospels seem to have been taken 
into Macedonia, after the death of Alexander, and were there 
secretly taught by the ancestors of Ruthalia, the Macedonian 
slave of a Roman master, at Rome called Chrestus. The latter 
tells us that in Macedonia his occupation was that of a scribe 
to the Macedonian or Roman priesthood of his native country, 
that he was not their follower, but an adherent to the Christo- 
site or Gymnosophic religion of his ancestors. It seems, fur- 
thermore that when taken from Macedonia to Rome, he, 
Chrestus, began to propagate his Gymnosophic Christosism 
either secretly or openly, and soon gained a following of suffi- 
cient influence with the emperor Claudius to procure his 
freedom. Chrestus had, no doubt, heard of Apollonius's visits 
to India, and his adoption of the Hindoo gospels concerning 
Christos, which the latter had procured from Iarchus, the 
Buddhistic patriarch. Thinking to procure the co-operation 
of Apollonius in his Christosizing scheme at Rome, he sent to 
him in Asia asking him to come to his help. Apollonius, it 
seems, from what the spirit says, and from what is said in Acts 
xvii., about the visionary call to Paul, went not to Macedonia, 
but to the Macedonian who had called for his help, who was 



CHRESTUS. 453 

then propagating his Christosite doctrines at Rome. The help 
that Chrestus received from Apollonius is very clearly set forth 
in the communication from the former. Apollonius, instead of 
becoming a helper and follower of Chrestus, became his secta- 
rian enemy and the leader of a party or sect that supplanted 
the religious movement which he had fairly inaugurated. 
From that time forward but little was known or heard of 
Chrestus and his followers, while the Apollonian or Pauline 
party came into such prominence in the European provinces 
of the Roman Empire, as to challenge the Roman religion 
throughout the vast area of the civilized world. Never was 
there a spirit communication given which was more calculated 
to lay bare the awful crimes and deeds of those who perpetrated 
the theological fraud called Christianity than the communica- 
tion we have been considering ; and never was a communica- 
tion more strongly corroborated by apparently remote and 
wholly disconnected facts. 

If there are persons who can read that communication in 
connection with the facts that we have been able to throw 
together as tests of its truthfulness, and not see that Christ- 
ianity, so-called, is nothing more than the heathen theological 
doctrines and dogmas concerning the Hindoo Christos — that 
the New Testament is nothing more than plagiarism of the 
writings and teachings of Chrestus and Apollonius of Tyana — 
and that Apollonius was the person called Paul or St. Paul — 
then we can only say we are at loss to see that they possess 
sufficient reasoning powers to perceive the truth when it stares 
them in the face. 

Reader, remember that but for the fact that the Christian 
enemies of truth omitted to erase the name of Chrestus from 
that one sentence of Suetonius, it would have been impossible 
to have established the authenticity and credibility of that 
most important spirit communication. We say important com- 
munication meaning all that the word important can imply. 
We hold that nothing is more important than the establish- 
ment of truth and the banishment of error, in all that in any 
way is calculated to promote human welfare and prevent 
human misery. It is for this we labor, as few men have ever 
labored, in order to accomplish these necessary conditions for 
human progress. We know how few the number is, compara- 
tively, who sympathize with us in this our purpose ; but this 



454 ANTIQUITY UNVEILED. 

does not lessen the importance of these great objects in our 
sight. As time passes, and the light of supernal wisdom 
streams upon this world of ignorance, of selfishness, and of 
mental and moral cowardice, the truth will become more 
lovely and welcome and error more hideous and forbidding, 
until all mankind will joyfully partake of the blessings which 
truth alone brings. 



A^OfiOJVIRt*. 



On the morning of April 23d, 1885, I had a brief sitting with 
the medium at which he was first controlled by his guide, who 
told me that Aronomar, the supervising control of the me- 
dium, desired to speak with me. In a few moments I received 
the following communication from Aronomar : 

" I salute you, sir : — I will say to you, that ever since 
these communications were first given to you, I have done 
everything to guard them from interference that was possible 
for me to do ; but I have labored under four disadvantages : 
1st, to secure the communications against interruptions ; 2d, 
to have the communications as clear, lucid, and as true as pos- 
sible ; 3d, to overcome the psychological, spirit forces who know 
of my intentions, and the mean material conditions that I am 
compelled to meet, and who use their forces to prevent me 
from carrying out my plans ; and 4th, and lastly, to compel 
the controlling spirit, when hostile, to tell the truth and noth- 
ing but the truth. It is, therefore, for yourself to watch the com- 
munications with a critical eye, and where they contain mani- 
fest untruth, or will not stand the test of strict analysis by the 
light of every collateral fact, then reject them as useless for 
any other purpose than to show what difficulties attend the 
propagation of truth from the spirit side of life. I will now 
communicate in relation to the Chaldean paraphrases. I had, 
as you perhaps well know, four names, by which I am known 
to history. Aronomar, which was Persian ; Belteshazzar, 
which was Chaldean ; Daniel, which was Samarito Judsean 
(after my time) and Zoroaster, which was also Persian. At 
the time in which I lived at Babylon, there was, what you 
might call, a Council, called together by Nabopolasser, the 
father of Nebuchadnezzar, of all the learned men of the neigh- 






ARONOMAR. 455 

boring nations of the Chaldean empire. The object of this 
assembly of learned men was to record the traditions or un- 
written histories of these various countries. I was the presi- 
dent or head of that Council. I understood seventeen different 
languages. The Chaldean, Egyptian and Phoenician languages 
were the most important of these. It was at this Council that 
the Talmud was first made. The Jews had nothing to do with 
it except to carry that compilation away with them when they 
returned from their Babylonian captivity. It is this Talmud 
of Babylon, that is so revered by the Jews of to-day, which 
their ancestors bore away with them in the reign of Cyrus. 
Now the most remarkable fact you will find to test the truth of 
my testimony, is, that, while you will find Targums of all the 
other books of the Septuagint, you will find none, of the 
books of Daniel, Ezra and Nehemiah. The reason for this was 
that to have written Targums of those books would have 
shown the Chaldean origin of all of them, the point the Tar- 
gum writers aimed to conceal. From my time to the time of the 
history of Aristobulus, the tutor of Ptolemy Physon, there 
were seventy-two mishnaical doctors, but the Jews make them 
run down to the time of Juda or Jehuda, the Holy, the com- 
piler of the Mishna, but this is only done to conceal the Sep- 
tuagint of Aristobulus, which was afterwards revised by that 
learned man, Demetrius Phalerius, the distinguished librarian 
of Ptolemy Philadelphus. What I have said here refers to vari- 
ous other communications you have and will receive. I merely 
give you the above at this time as corroborative, of what has 
been given as well as a part of the testimony relating to those 
matters yet to follow.' ' 

In order that the Reader may see the vast import of that in- 
troductory communication we will cite what a writer in the 
Cyclopaedia Americana says in relation to the Talmud : 

" Talmud (from the Hebrew lamad, he has learned ;) doc- 
trines. It signifies among the modern Jews, an enormous col- 
lection of traditions, illustrative of their laws and usages, form- 
ing twelve folio volumes. It consists of two parts, the Mishna 
and Gemara. The Mishna is a collection of rabbinical rules 
and precepts, made in the second century of the Christian era. 
The whole civil constitution and mode of thinking, as well as 
language of the Jews, had gradually undergone a complete rev- 
olution, and were entirely different in the time of our Saviour 
from what they had been in the early period of the Hebrew 
commonwealth. The Mosaic books contained rules no longer 
adapted to the situation of the nation ; and its new political 
relations, connected with the change which had taken place 



456 ANTIQUITY UNVEILED. 

in the religious views of the people, led to many difficult 
questions, for which no satisfactory solution could be found in 
their law. The Rabbins undertook to supply this defect, partly 
by commentaries on the Mosaic precepts, and partly by the 
composition of new rules, which were looked upon as almost 
equally binding with the former. These comments and tradi- 
tions were called oral traditions, in contradistinction to the old 
law or written code. The Rabbi Juda, surnamed the holy, was 
particularly active in making the collection (150 B. C.,) which 
received the name of Mishna, or second law. The later Rabbis 
busied themselves in a similar manner in the composition of 
commentaries and explanations of the Mishna. Among these 
works, that of the Rabbi Jochanan (composed about 230, A. D.) 
acquired the most celebrity, under the name of Gemara (Chal- 
daic for completion or doctrine.) This Mishna and Gemara 
together formed the Jerusalem Talmud, relating chiefly to the 
Jews of Palestine. But after the Jews had mostly removed to 
Babylon, and the synagogues of Palestine had almost entirely 
disappeared, the Babylonian rabbis gradually composed new 
commentaries on the Mishna, which about 500 A. D., were com- 
pleted, and thus formed the Babylonian Talmud." 

It would require an essay to show the vast importance of this 
communication by way of explaining what the Jewish Scrip- 
tures really are. That the spirit was Zoroaster, the great Persian 
sage and seer, I have had too much proof to rationally doubt. 

[Aronomar gave other communications in this series previous 
to the one above, but it has been deemed proper to insert his 
principal testimony in the latter part of this work, under the 
title of Zoroaster, to which we call the special attention of our 
readers, and as the history of Aronomar is therein fully set forth 
and commented upon, it is not deemed expedient to enlarge 
upon the same here. — Compiler.] 



ST. DECLAN. 457 



ST. OECIiAri. 

An Ancient Sun-Worshipper. 



" May the light of truth— the sun— ever shine : — In 
the spirit controlling this man (the medium) you have before 
you one of the so-called Christian Saints. Yet I was no saint. 
I was only made to be one through ignorance and superstition 
by Catholic Christians after my time on earth. My name was 
Declan — Saint Declan. The place where I principally flourished 
was Ardmore, in the county of Waterford, Ireland. I lived in 
the fourth century of the Christian era. The doctrines that 
were taught by me embraced the secret meaning of all the round 
towers in Ireland. Our religion was the Druidic. Our books were 
all written upon scrolls, and embraced some of the finest speci- 
mens of illuminated writings that there were then in the world. 
Our whole religious teachings and practices had their origin 
among the Phoenicians, from whom we derived them. The 
Phoenicians visited and traded in Ireland and Britain one 
thousand years before the Christian era. The sun was designa- 
ted by us IES, a designation we received from the Phoenicians, 
but it was corrupted by the Scandinavians into HES, meaning 
fire, fire-man, or sun-man, who afterwards figured as the sun- 
god, or Son of God. It was not until nearly three hundred 
years later that some of Augustin's followers introduced into 
Ireland the Christos religion of the East. St. Patrick taught 
the same sun-worshipping Druidical religion that I taught. 
When the Christosite priests gained a foothold in Ireland and 
Britain, finding that they could not destroy the respect of the 
people for ourselves and for our religious teachings, they called us 
saints and said that our sanctification had all come from Rome. 
By reference to the writings of Herodotus and Pliny you will 
find that the Phoenicians were trading with Britain long before 
their times, and went there to obtain tin, on which account 
they called Britain the Tin Island. You can, I think, by a very 
straight line of historical facts prove the truth of what I have 
said here to-day." 

In this communication we have, not only, the most absolute 
proof of the truth of Spiritualism, but of the power of ancient 
spirits to return and impart the most important historical facts. 
I have not been able to find any mention of St. Declan in any 



458 ANTIQUITY UNVEILED. 

of the English or French Encyclopaedias or Biographical Dic- 
tionaries. It was only after much searching that I at length 
succeeded in finding the following mention of St. Declan in a 
History of Ireland written in French by M. 1' Abbe Ma-Geoghe- 
gan (Paris, 1758) vol. 1, 159 : 

"Usserius, Colgan Wareus and others make mention of four 
holy bishops, whom Usserius calls the precursors of St. Patrick, 
because they had preached the gospel in Ireland, some years 
before Pope Celestine charged him, St. Patrick, with the con- 
version of the people of Ireland. These saints were Declan, 
Ailbe, Kieran, and Ibar. Usserius gives us an abridged history 
of the life, country, and mission of each of these saints. Declan, 
said he, was the son of Ere, Prince of Nandesi, of the royal 
race of the Kings of Teamor. He was apparently of the Fiacha- 
Suidna race, brother of Conn Keadcaha, whose descendants 
were banished from Midia in the third century, because of their 
revolt, by King Connac-Ulfada, having been baptized by Col- 
man, a priest distinguished for his sanctity, and afterwards 
appointed bishop, was instructed in Christian religion by 
Dymma; then recently returned from his native country. The 
young proselyte made such rapid progress in sacred learning 
that he attracted to him a great number of followers, among 
others Mochelloc, Bean, Colmam. Lachnin, Mob, Findlugue, 
and Caminan, who each built a cell or chapel in the neighbor- 
hood of Mag-Scethih, formerly the camp of the Ecui, Campus 
Scuti, in the territory of Nandesi, in the county of Waterford, 
which was Declan's place of residence. 

"The desire to perfect himself caused him to go to Rome 
with some of his disciples. He wished to derive from that 
source the spirit and manners which would correspond with 
his position, and to receive from the Vicar of Jesus Christ the 
authority and rank necessary to preach the Gospel. Having 
arrived at Rome he was received with distinction by the Pope 
St. Siricius, and his noble, mild and affable bearing joined to 
great humility, rendered him the admiration of the clergy and 
people of Rome. St. Declan, after dwelling some time at 
Rome, was ordained bishop by the pope, and sent back to this 
country with full power to preach the Gospel. 

"The history of the life of St. Declan relates, that at Rome 
he found St. Albe. The latter was a native of the territory of 
Eliach, otherwise Elic O' Carroll, then in the province of 
Momonie, but at present in the province of Laginie. His father 
and mother were Olcnais and Sandith. He was instructed in 
his youth and baptized by a Christian priest, sent as missionary 
to Ireland from the Holy Pontiff." 



ST. DECLAN. 459 

This is all that we have been able to find in relation to St. 
Declan, but it is more than enough to establish the authenticity 
and credibility of the communication which purported to come 
from his spirit. It is impossible to conceive how any person- 
ating spirit could have given that communication, or why such 
a spirit should have sought to deceive us as to the identity of 
St. Declan. What then are the salient points of this unex- 
pected Druidic testimony? 1st. That St. Declan was a Druid 
follower of IESUS or HESUS, the designation of the Sun 
personified, and that he was not a Christian or a follower of 
Jesus Christ, as the latter was set forth by the Roman Catholic 
Church. 2nd. That Christianity was not established in Ire- 
land in the time of St. Declan, St. Kieran, St. Albe and their 
contemporaries, and not until perhaps more than a hundred 
years later by some of the assistants of St. Augustin ; and 3d. 
That Druidism was derived from and was based upon the sun- 
worshipping theology of the Phoenicians, who first propagated 
those theological doctrines in Western Europe, and notably in 
Spain and Gaul, whence it spread to Germany, Scandinavia, 
Britain and Ireland. That the Catholic Church should have 
canonized the Druid priest and leader Declan, and his success- 
ors in Ireland, as Christian saints, shows as nothing else could 
show, the close and intimate connection of Catholic Christianity 
with Druidical heathenism ; and we are thus led to a certain 
indication that Christianity, if anything at all, is, essentially, 
nothing more or less than the aijcient heathen worship of the 
sun called by another name. It is seen that the spirit gave his 
name correctly, his place of residence and the time when he 
lived. 

The spirit refers to the round towers of Ireland as express- 
ing or symbolizing the religion of which he was a priestly leader. 
We have thus the certain indication that the round towers were 
Druidical structures devoted to the study and observation of the 
sun's course through the zodiacal constellations, and were, in 
that connection, as much astronomical observatories as sun- 
worshipping temples. But we have also another most unex- 
pected fact revealed by this distinguished Irish Druid priest 
and leader, and that is that the Druid religion was attended 
with a literature of which we have not been permitted to 
receive a trace. If it is true that the Druid scrolls embraced 
some of the finest specimens of illuminated writing then in 



460 ANTIQUITY UNVEILED. 

existence, it is very certain that there must have been a very 
perfect Druidical literature then extant, and perhaps for three, 
four, five or six centuries later. What has become of that 
literature? Let those people answer who have made Christian 
saints out of those heathen Druidical priests, and Christianity 
out of the Druidical worship of the Sun under the name of 
Hesus ; the latter religion having preceded Christianity in 
Ireland by not less than from one thousand to twelve hundred 
years. 

St. Declan declares that St. Patrick taught the same sun- wor- 
shipping religion in Ireland that he did, which is most probably, 
if not certainly, true. It is a fact that nearly everything relating 
to St. Patrick is thrown into the greatest uncertainty because 
of the almost total destruction of the history of his labors and 
theological teachings. Declan speaks of the Christosite priests 
having at first sought to destroy the worship of Hesus under 
the teachings of the Druid priests, but having totally failed to 
make any impression upon the minds of the Irish people, they 
made a virtue of necessity and set about making Christosite 
saints out of the Druid priestly teachers of Hesusism and claim- 
ing them as good orthodox Christians. This communication 
of Declan very plainly shows that the Hesusism of the Druids 
existed in Ireland long before Christosism was heard of there ; 
and that when Christosism at last succeeded in gaining a foot- 
hold there, it was only by adopting the ancient Druid priest- 
hood and the sun-worship of the Irish people — christening 
their new venture, in the way of theological adoption, Hesus- 
Christosism ; they, even, being content to put Hesus before 
their Chris tos in order to carry their point. Surely the truth is 
breaking through the clouds of theological duplicity and false- 
hood with which the world has been so long enveloped. 

We call upon the Christian destroyers of ancient Druid- 
ism to account for the absence of all historical evidence 
of what that religion was, and what became of it. Unless 
they do this we must regard the testimony of the spirit 
of Declan as irrefutable. It has been falsely pretended 
by Christian writers that the Druids had no written doctrines 
or history, and that they entrusted everything to the memory 
of their teachers and pupils. If this were true, it would make 
the Druids an exception to all other ancient teachers of religion. 
That they had a written language, an advanced literature, and 




til 
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O 

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Id 

I 
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a: 

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BRUNI. 461 

largely attended schools, is sufficiently shown by the grove- 
temples, in the open air, where vast assemblies convened to 
receive instruction, and to worship Hesus their sun god many 
hundred years before the returning soldiers of Alexander the 
Great brought a knowledge of the Hindoo religion concerning 
Christos among the Greeks and Romans in Europe. We are 
promised ample corroborative evidence, not only from spirit 
but mortal sources, of the truth of this most interesting and 
indeed important testimony of spirit Declan. 



An Italian Author. 



" I salute you, sir : — That (making the sign of the Greek 
Cross with his forefingers) and that (making the sign of the 
Latin Cross in the same manner) have condemned more souls 
to ignorance, and perpetual contention, and opposition to truth, 
than all other things combined. I was not a theologian, and 
yet I had to disguise my true sentiment, in order to gain favor 
with Catholics and obtain a living. It will now be in order to 
give you a short history of my life. My name was Leonardo 
Bruni. I was engaged principally in literary matters, and by 
favor of the Medici family was promoted to the Secretaryship 
of the Government of Florence. I copied and endorsed a half 
dozen of the most absolute forgeries, which are now among the 
secret archives of the Vatican Library at Rome. They were 
intended to make the edicts of Theodosius appear as part of 
the decrees of the Roman Catholic Church, when in reality 
this was not the case. It seems there were two versions of the 
Christosite gospel. One was that given to the Greeks and 
Romans by Apollonius of Tyana, and the other was that which 
was brought among them by an Armenian, but unfortunately 
his name was erased from it. It appeared to me that the ver- 
sion of the Armenian was purer, and less corrupted than that 
of Apollonius. But as the followers of Apollonius were the 
more numerous, and constituted the strongest party, Theodo- 
sius sided with them, and massacred the other party. The 
second manuscript of the six that I copied, bore upon the life 
of Apollonius, and purported to be by Philostratus, but it was 



462 ANTIQUITY UNVEILED. 

evident that Eusebius had changed the whole of that work to 
suit the Christos and Hesus doctrines, leaving such parts as it 
would not benefit his purpose to alter, and omitting such parts 
as conflicted with his views. The third manuscript was an old 
Carthagenian document. This manuscript showed that the 
Council of Nice had appropriated the u Ies" of the Phoenicians 
and made it "Jes." The fourth document was an attempt to 
prove that Peter was the first pope, when the word "pope" in 
that document clearly showed that it was not known until the 
time of Constantine, and that then it was only used as applied 
to bishops. The fifth manuscript showed that shortly before 
my time (1180 or 1190) Pope Celestine III. destroyed all the 
tdocuments he could find that gave direct information about 
Iarchus's or Apollonius's version of the Hindoo gospels ; and 
that what he had not destroyed had been rewritten to suit the 
Christian ideas of his time. The sixth manuscript that I had 
in my hands was a copy of the Druidical religion. It was 
beautifully written and showed plainly and positively that the 
Druids were strictly sun- worshippers and had instituted certain 
rites of initiation peculiar to themselves. I passed to spirit life 
in 1444, in Florence. I was at heart, and secretly, a materialist." 

This is a most remarkable communication in any light in 
which it may be viewed ; but, viewed as an authentic and 
truthful communication, its importance as a contribution to 
human knowledge cannot be over estimated. 

Refer to Biographic Universelle for account of Bruni. 

This communication of Bruni was given on March 14, 1884. 
It contains a most remarkable corroboration of the communica- 
tion given by Chrestus, the rival of Apollonius of Tyana, at 
Rome,in middleof the first century. If the authenticity of these 
two communications can be established, and the truthfulness of 
the spirit testimony they contain can be demonstrated, there 
must be an end of all further pretence that any Jew, whether 
Jesus Christ or Paul of Tarsus, had anything to do with com- 
posing any portion of the^New Testament. We will therefore 
submit the facts to fair, fearless and faithful analysis, in order 
that these two points may be correctly decided. 

At the time that communication was given, we had never 
heard of Leonardo Bruni; nor did we know anything of his 
literary or official position, nor anything about him whatever. 
It was written down as it fell from the medium's lips by ourself, 
as it is given. It then certainly comes from some spirit, who, 
at the time, had control of the medium's physical organism. 



BRUNI. 463 

This we know as certainly, as that we live. Who was that 
spirit, if not Bruni himself? Could not Bruni, having the desire 
to return and testify to what he knew, and having so perfect 
an opportunity to do so, as well control the medium's organism, 
as could any spirit who desired to personate ljim? But, besides, 
what motive could any spirit have in seeking to personate 
Bruni in that manner? To have done it the deceiver would 
have had to be as thoroughly informed about Bruni as himself, 
and his services as Apostolic Secretary to four popes, a thing 
which was only known to Bruni and his pontifical employers. 
The disclosures made in that communication would never have 
been made by anyone connected with the Roman Catholic 
Church, for the things therein stated could never be shown to 
be untrue, and hence would almost be as fatal to its theological 
assumptions as if shown to be true. Besides, no Roman Catholic 
spirit, sufficiently well informed to give that communication, 
would have done it. On the other hand, no one not a Roman 
Catholic spirit could have given that communication, except 
Leonardo Bruni himself. For these conclusive reasons, we insist 
upon the authenticity of the communication. The next question 
to be determined is, whether the communication is true. Why 
is it not true? Why would the spirit of the learned, trusted, 
and honored Bruni come back from the spirit-life to cover his 
soul with guilt by stating that which was not true ? Would he 
have done it? Did he do it? It is absurd to imagine it, much 
less to believe it possible. There is, however, one contingency 
that it is only fair to consider ; may the spirit not have found 
it impossible to say what he intended through the medium. 
There is nothing about the communication which shows that 
the spirit was not testifying connectedly, logically, and satis- 
factorily to himself. In view of all the facts, therefore, we 
conclude that the communication is as true as it is clearly 
expressed. 

Let us now proceed to analyze the spirit's testimony and see 
whether it is in any way inconsistent with the strongest proba- 
bility. The spirit, in closing, says he was a materialist at heart 
and secretly. He certainly could not have been a devout Roman 
Catholic, after coming to the knowledge which he says he did, 
as to the origin and nature of the Christian religion. It is 
hardly likely that every effort was not made to induce him to 
enter the priesthood, and take upon himself the vows of fidelity 



464 ANTIQUITY UNVEILED. 

to the temporal and spiritual interests of the Holy Mother 
Church. It is not a little strange that a layman should have 
been chosen to be the apostolic secretary of the pope ; and that 
he should have continued to hold that confidential and im- 
portant position through four consecutive pontificates. The 
reason for this was, without doubt, his vast learning and 
unusual lingual acquirements. At the time, during whicli 
Bruni held the office of apostolic secretary, as well as during 
the three preceding centuries, the Catholic Church, through 
its laity as well as its priesthood, was ransacking the world to 
find and destroy everything in the way of ancient literature that 
would throw any light on the history of the first five centuries of 
the so-called Christian era. This work of Roman Catholic vandal- 
ism was begun in earnest in the Pontificate of Hildebrand, who 
as pope, took the name of Gregory VII, and was known in church 
history as The Great Gregory. His first act in that direction 
was the burning of the Palatine Apollo at Rome. That library 
was founded by Augustus Csesar, and contained the literature 
of the preceding eleven hundred years. Much of that literature 
was in the Greek, Asiatic and African tongues, whicli were then 
but little known among the Latin speaking priesthood, and it 
was impossible for Gregory or his subordinate clergy to know 
what that invaluable despository of learning contained that 
would reveal the real origin and character of the religion of 
which he was the chosen head. Fully qualified by nature for 
any crime that would be calculated to promote or perpetuate 
the religious fraud in which he was heart and soul engaged, he 
ordered the Library of the Palatine Apollo to be burned, with 
all its precious store of information. By such means did the 
Roman Catholic Church hope to conceal the religious imposition 
they were seeking to fasten upon the minds of humanity for 
truth. But for the honesty of an English monk, John of Salis- 
bury, who, in the twelfth century, recorded that pontifical act 
of vandalism, it would have been impossible to have fastened 
that crime upon that unscrupulous and wicked foe of truth, 
The Great Gregory. It would seem that in the fifteenth cen- 
tury, the Latin clergy were no better qualified than those who 
preceded them to know what was contained in the Greek and 
other manuscripts which came into the possession of the church 
in the time of Bruni ; for, if they had been that church would 
not have found itself compelled to entrust the translation of 



BRUNI. 465 

these manuscripts to a person who had not taken upon himself 
the priestly vows. The office to which Bruni was called is 
designated "apostolic secretary." What were the duties of 
that office ? Just such duties as the spirit of Bruni says he 
was engaged in ; that of translating such missives and manu- 
scripts as the Latin popes were unacquainted with. Thus, it 
seems clear that the .spirit's statement that he was put in 
possession of documents such as he described, is most probable, 
if not certainly true. Finding his statements true and consistent 
in so many respects, it raises the presumption that they were 
equally true as to the rest of the testimony. 

He could have uttered no greater truth than when he said 
that the Catholic Cross had condemned more souls to ignorance, 
perpetual contention and opposition to truth, than all other 
things combined ; if by the Catholic cross we are to understand 
the church or religion of which it is the symbol. It was no 
doubt to do his part in counteracting that fearful injustice to 
humanity, that Bruni returned and gave that pregnant testi- 
mony. He tells us that it was through the influence of the 
Medici family that he was promoted to the Secretaryship of 
the Government of Florence. This fact is not stated in any of 
the mentions of Bruni that we have found. It is, however, no 
doubt true, from the fact that the influence of the Medici in 
Florentine affairs, at that time, was of an overruling power. 
He does not say how he came to be appointed apostolic secre- 
tary to Innocent III, the pope who undertook to complete the 
work which was begun by the papal incendiary, The Great 
Gregory ; but, it is manifest, that it was on account of his 
superior learning ; for, not only was he not a priest, but he was 
very young at the time he was chosen. Neither does he tell us 
when it was that he copied and endorsed the six works or 
manuscripts of which he speaks ; but, we have every reason to 
suppose it was while he was acting as apostolical secretary, and 
most likely during the pontificate of Innocent III. We merely 
notice these matters as showing the general consistency of the 
whole narration. Passing from these introductory portions of 
the communication we come to that portion which indicates 
the especial purpose of the spirit's coming back to the earth. 
He says ; 

"I copied and endorsed a half dozen of the most absolute 
forgeries which are now among the secret archives of the Vati- 



466 ANTIQUITY UNVEILED. 

can Library, at Rome. They were intended to make the edicts 
of Theodosius appear as part of the decrees of the Roman 
Catholic Church, when, in reality, this was not the case. It 
seems there were two versions of the Christosite gospel." One 
he tells us, was that given to the Greeks and Romans by Apol- 
lonius of Tyana, and the other was that which was brought 
among them by an Armenian ; but unfortunately his name 
was erased from it. "It appeared to me," said he, "that the 
version of the Armenian was purer, and less corrupted than 
that of Apollonius ; but, as the followers of Apollonius were the 
more numerous, and constituted the stronger party, Theodosius 
sided with them and massacred the other party." 

In that statement of the spirit of Bruni, we have given to us 
the key that unlocks the closet in which has so long been con- 
cealed the skeleton of truth, murdered by the Roman Catholic 
church. In order that the reader may the better comprehend 
its startling import,, we will have to make an inconveniently 
lengthy quotation concerning the theological and ecclesiastical 
doings of Theodosius, to whom the spirit refers. To do this as 
it should be done would require the limits of an extensive 
essay. But this will not be expected of us at this time. Treat- 
ing of Theodosius, Smith's Dictionary of Greek and Roman 
Biography, says : 

" Theodosius was the son of a Christian father whose ances- 
tors acknowledged the creed of Nicsea ; and next to Constan- 
tine he became the great glory of the Christian church. The 
merits of Gratian secured him from the orthodox Christians a 
rank equivalent to that of saint ; and after his death they found 
a worthy successor to his orthodoxy in the more vigorous 
emperor of the East. Theodosius was not baptized until the 
end of the first year of his reign, when he was admonished by 
a serious illness no longer to delay this ceremony. In A. D. 
330, before he commenced operations against the Goths, he was 
baptized at Thessalonica by the archbishop Ascolius, in the 
orthodox faith of the Trinity; and his baptism was immedi- 
ately followed by a solemn edict which fixed the faith of his 
subjects (Tillemont, 'Histoire desEmpereurs,' Vol. 5, page 198 ; 
Cod. Theod. 16, tit. 1. s. 2) and branded with the name of 
heretics all who dissented from the imperial creed." 

YVe here copy what Gibbons says of that edict in his Decline 
and Fall of the Roman Empire, Vol. 5, chap. 27 : 

" Before he " (Theodosius) "took the field against the Goths, 
he received the sacrament of baptism from Ascolius, the ortho- 
dox bishop of Thessalonica ; and as the emperor ascended from 



BRUNI. „, 467 

the holy font, still glowing with the warm feelings of regenera- 
tion, he dictated a solemn edict, which proclaimed his own 
faith, and prescribed the religion of his subjects. It is our 
pleasure (such is the imperial style) that all the nations, which 
are governed by our clemency and moderation should stead- 
fastly adhere to the religion that was taught by St. Peter to 
the Romans, which faithful tradition has preserved, and which 
is now professed by the Pontiff Damasus, and by Peter, bishop 
of Alexandria. According to the discipline of the apostles and 
the doctrine of the gospel, let us believe the sole deity of the 
Father, the Son, and the Holy Ghost, under an equal Majesty 
and a pious Trinity, we authorize the followers of this doctrine 
to assume the title of Catholic Christians ; and as we judge 
that all others are extravagant madmen, we brand them with 
the name of heretics, and declare that their conventicles shall 
no longer usurp the respectable appellation of churches ; besides 
the condemnation of divine justice, they must expect to suffer 
the severe penalties which our authority, guided by heavenly 
wisdom, shall think proper to inflict on them." 

If that is a true version of the edict of the emperor, Theodosius, 
it establishes several facts beyond reasonable controversy. 1st. 
That Theodosius was frightened, by a serious illness, into 
becoming a convert to the doctrines professed by Pope Damasus 
and Peter, the bishop of Alexandria. In this edict, Peter, the 
bishop of Alexandria, must have been as high theological and 
ecclesiastical authority, in the estimation of Theodosius, as was 
the Pontiff Damasus. It is, therefore, quite clear that a bishop, 
at the time of issuing that edict, was of equal rank and author- 
ity with that of the Roman Pontiff. 2d. In the time of 
Theodosius, A. D. 379, there was no authentic record of what 
St. Peter had taught to the Romans, and all that Theodosius 
ventured to claim, on that head, was, that those alleged teach- 
ings " had been preserved by faithful traditions." If there had 
been in existence, any authentic teachings of St. Peter to the 
Romans, Theodosius must have known of it ; and, as he did 
not, and based his action upon "traditional statements" only, it 
is very certain that the Christian Scriptures were not regarded 
as historical records of the events they narrated, by Theodosius, 
or that St. Peter did not teach the doctrines therein contained 
to the Romans. Remember that this was more than fifty years 
after the Council of Nice had canonized the Apollonian Gospel 
and Epistles concerning Christos-Prometlieanism. What then 
were the faithfully preserved traditions concerning the teach- 



468 ANTIQUITY UNVEILED. 

ings of St. Peter to the Romans, to which Theodosius in his 
edict alludes? We leave the reader to answer as his or her 
reason dictates. 3d. Until Theodosius commanded his subjects 
to believe in the doctrine of the Trinity, and enforced his 
commands upon them by the most inhuman methods, that 
doctrine was rejected and resisted by the Greek and Roman 
followers of the Christos of the Hindoo Gospels, the only 
Christos that was then known. That so senseless and unnatu- 
ral a doctrine should have been forced upon any people, by any 
means, however tyrannical, is a mystery even more mysterious 
than the arithmetic that can make one three, and three one. 
4th. Until Theodosius issued that edict, there were no persons 
at Rome or elsewhere who had been called "Catholic" Christ- 
ians. If there had been, Theodosius would not have felt it 
necessary to say to his Roman subjects: "We authorize the 
followers of this doctrine " (the Trinity) "to assume the title of 
Catholic Christians." Prior to that time they had not assumed 
that title, or if they had done so, they had done it without 
adequate authority under the laws of Rome. 5th. And finally 
the persecutions instituted by the Christian Theodosius, were 
visited upon the Arian followers of the same Christos, whose 
teachings Theodosius professed to follow, and not upon the 
followers of the so-called heathen gods of the Roman Pantheon. 
Indeed, it becomes more and more evident that in the reign of 
Theodosius, the worship of the other gods of the people of the 
Roman Empire had been abandoned for the Apollonian and 
Chrestusite versions or modifications of the Christosite teachings 
of the Brahmans and Buddhists of India. 

Now, in order to give the reader an idea of what the religious 
controversy was about, in which Theodosius took so conspicuous 
a part as a bigoted, cruel, and cowardly partisan, we feel 
warranted in referring them to Gibbon's "Decline and Fall of 
the Roman Empire," Vol. 5, chap. 27. 

It was in the manner set forth in Gibbon's work above 
referred to, that Christianity was fastened upon the Roman 
world, in the latter part of the fourth century, prior to which 
time such a thing as a Christian church was unknown. Before 
that time the followers of Christ, as Gibbon and the church 
historians call them, were the followers of Apollonius of Tyana, 
and Chrestus, his opponent, who both taught the doctrines 
attributed to Christos in the Brahmanical and Buddhistic 



BRUNI. 469 

religions of India. This will become apparent when the com- 
munication of Chrestusas already given, see page 441, is re-read. 
It is the church that was founded by such measures as those 
resorted to by Theodosius, that to-day is seeking to subvert the 
religious liberty of the people of America, and whose impious 
minions aim to subordinate it to the gowned humbug of Rome. 
If any religion was ever conceived in sin and brought forth in 
iniquity, it is the religion which Theodosius and his priestly 
minions, by violence and most iniquitous persecutions, fastened 
upon the Roman world. Remember that the victims of their 
cruelty were as much, or even more so, worshippers of God and 
Christ than themselves, and that their only offence was, that 
as followers of Christ they refused to have the ancient worship 
of Christos subverted by those whom Theodosius in his edicts 
called "Catholic Christians. ' ' The Arians were the followers of 
Christos, as his doctrines were taught to Alexander the Great, 
and his Macedonian Generals, by Calanus, the Gymnosophic 
Christosite, while Theodosius and his party of Christosites 
adhered to the Christosite teachings of Apollonius of Tyana, 
with perhaps a few unimportant modifications. The two ver- 
sions of the Christosite gospel, of which the spirit, Bruni, speaks, 
as constituting the first of the manuscripts which he says he 
copied, in order to show that Theodosius' edicts were a part of 
the decrees of the Roman Catholic church, and related to Jesus 
Christ instead of to the Apollonian teachings concerning the 
Hindoo Christ or Christos, were no doubt in existence as late as 
the early part of the fifteenth century. Where are they now ? 
The spirit thinks, or says, they are in the secret archives 
of the Roman Catholic church, at Rome. If that is correct, 
the world may yet know just what those two versions of the 
Hindoo Christosite gospel were. But there are several points, 
which are worthy of particular notice, concerning them. 1st. 
The spirit says that one of them was inscribed with the name 
of Apollonius, while the other had the name of its author, 
copier or compiler, erased from it. Why was that done ? Who 
was he? Bruni says he was an Armenian, but does not tell us 
why he so concluded. Whether he was told so by those who 
ordered him to copy that manuscript, or whether he so con- 
cluded from the general tenor of the manuscript itself, he does 
not say. For reasons that we made plain in our comments on the 
communication we received from Chrestus, we conclude that 



470 ANTIQUITY UNVEILED. 

the writer of that version was not an Armenian, but a Mace- 
donian, and none other than the man known to history as 
Chrestus. 2d. That the version, the name of the writer of 
which was erased from it, was the purer and less corrupted of 
the two Christosite gospels. 3d. That in the time of Theodosius, 
the Apollonian Christosites were the stronger party, and that on 
that account he sided with them and massacred the other party. 
As w r e before said, it was at the time that Theodosius issued 
his first edict against the opposite party of Christosites that any 
body of religionists were called Catholic Christians ; and then, 
for the first time, what is now called Christianity, had its incep- 
tion. We have the testimony of several other spirits, which 
all combine to show, in the most conclusive manner, that 
this part of the testimony of Leonardo Bruni is true. 

The spirit tells us that the "second manuscript put into his 
hands to be copied, bore upon the life of Apollonius, and pur- 
ported to be by Philostratus, but that it was evident that 
Eusfcbius had modified the wmole of that work to suit the 
Christos and Hesus doctrines, &c. Whether the spirit is right 
in charging Eusebius w T ith altering and mutilating Philostratus' 
"Life of Apollonius," we cannot certainly know ; but certainly 
the learned and critical Bruni had every qualification to judge 
correctly on that point. As to the biography of Apollonius, by 
Philostratus, having been most shamefully and dishonestly 
mutilated and changed, before the time of Bruni, is certain, 
and that it was mutilated and altered by Catholic Christians to 
conceal the fact that Apollonius of Tyana, and not Jesus 
Christ, was the introducer of w T hat Theodosius called Catholic 
Christianity among the Greek and Latin speaking peoples. 

The spirit tells us that the third manuscript that he copied 
was an old Carthagenian document which showed that the 
Council of Nice had appropriated the god "Ies" of the Phoeni- 
cians, and made it "Jes." Again we are compelled to take the 
words of the spirit for what they are worth, as without the 
inspection of the document which the spirit says he copied, 
we cannot be certain about it. But it is a fact that Carthage 
was a Phoenician colony, and the w r orship of Bacchus under 
the name u Ies" no doubt prevailed there until after the third 
century of the Christian era. If some Carthagenian writer 
knew of the adoption of the Carthagenian god "Ies" under the 
modified name of "Jes," it was not out of ancestral pride he 



BRUNI. 471 

made a special reference to such a triumph of the religion of 
his Phoenician ancestors, especially in view of the fact that the 
once enterprising Phoenician people had been brought under 
the hand of Roman supremacy. Why the spirit should have 
mentioned the existence of such a Carthagenian manuscript, 
if it did not exist and he did not have it in his hands, as he 
states, it is very difficult to conceive. We therefore believe it 
to be true. If it is true, the identity of the "Ies," or Sun-god 
of the Phoenicians, with the Jesus of the canonical scriptures 
of the Council of Nice is very certain. The spirit of Constantine 
the Great, by whose command that Council was convened has 
returned and stated the same fact, admitting that he sought to 
blend the religions which were predominant in his empire, by 
adopting the gods that were then principally worshipped by 
his subjects. The Phoenicians, after colonizing the then civil- 
ized world, had ceased to exist, as a distinct people, but their 
religion, which was essentially the worship of the Sun under 
the name "Ies," pronounced " yes," had been established all 
along the southern shores of the Mediterranean sea, had passed 
into Spain, Gaul, Germany, Scandinavia and the British 
Islands, where it crowded upon the more ancient Zoroastrian 
religion, or fire-worship which had been established there long 
before by Assyrian or Persian migration. At all events there 
is nothing in the testimony of the spirit that is not consistent 
with the strongest probabilities on that particular point. 

The spirit says the fourth document which he copied was an 
attempt to prove that Peter was the first pope, when the word 
pope in that document plainly showed that it was not known 
until the time of Constantine, and then was only used as 
applied to bishops. This point of the spirit's testimony is fulty 
borne out by the fact that the Greek Catholics have never, to 
this day, recognized St. Peter as a Roman Catholic pope, or a 
pope of Rome. As it is plainly shown by the edict of Theodo- 
sius, given above, there was no religious sect called Catholic 
Christians until Theodosius decreed that his party of Christo- 
sites should be called Catholic Christians. Whether Bruni 
copied such a manuscript as he states, bearing upon that point, 
we must take his word for it, but it is certainly in no way 
contradicted by any established historical fact. 

Bruni then tells us that the fifth manuscript to which he 
referred, showed, that shortly before his time, (1180, 1190) Pope 



472 ANTIQUITY UNVEILED. 

Celestine III destroyed all the documents he could find that 
gave direct information about Iarchus'sor Apollonius's version 
of the Hindoo gospels ; and that what he had not destroyed 
had been re-written to suit the Christian ideas of his time. 
Pope Celestine III was pope in 1191 and no doubt helped as far 
as he could, to destroy all trace of the Hindoo origin of the 
Christian religion, a work that had been begun by Gregory 
VII, when he ordered the burning of the Library of the Palatine 
Apollo at Rome, about 1075 A. D., and which Innocent III 
followed up with so much earnestness and unscrupulous zeal. 
That Celestine III was especially engaged in that same work 
is now made known for the first time. No one dare deny that 
Apollonius did visit India, that he there studied the Hindoo 
Christosism under Iarchus, who was the Patriarch of the 
Reformed Buddhistic Sect, and that he returned into the 
Roman empire bringing with him the Iarchian version of the 
Buddhistic gospels concerning the Hindoo Christ. It is hardly 
lese certain that Apollonius was not only greatly enamored 
with the philosophy of the Iarchian gospels, but that he 
regarded Hindoo wisdom and philosophy as far before those of 
the Greeks and Romans. This is made very plain by what has 
been allowed to come down to us of the Biography of Apollo- 
nius, by Philostratus. It is also certain that the Catholic 
Christian clergy have taken especial pains to obliterate every- 
thing that would show what those Hindoo Gospels were, or 
how Apollonius construed them in the philosophy which he 
taught. That the Catholic Christian church had some specially 
good reason for concealing everything they possibly could about 
the Essenian Christosite teachings of Apollonius is perfectly 
manifest in the pains they have taken to accomplish that con- 
cealment. They did not suppose that the time would ever 
come when the truth would be known through returning spirits 
whose earthly labors they were seeking to appropriate with the 
most unholy and selfish aims and purposes. This is now an 
accomplished and demonstrated fact ; and constitutes the 
grandest triumph that Spirits have ever gained over the fearful 
obstacles that impious and selfish men ever devised to obstruct 
the reign of truth on earth. 

The spirit of Bruni tells us that the sixth manuscript to which 
he referred was a copy of the Druidical religion. He says it 
was beautifully written, and showed plainly and positively 



BRUNI. 473 

that the Druids were sun-worshippers, and had instituted cer- 
tain rites of initiation peculiar to themselves. It is not a little 
significant that the Catholic Christian church has been just as 
careful to conceal or destroy everything relating to the Druidical 
religion as they have been to conceal or destroy everything 
relating to the teachings of Apollonius of Tyana. When we 
know that the former religion was nothing more or less than 
the worship of the Sun under the designation of the god, 
or divine man, Hesus ; and the latter nothing more or 
less than the worship of the sun under the designation 
of the god or divine man Christos, we certainly need 
not be at a loss to know why those religionists who sought 
to steal and appropriate this same sun-god or divine man, 
under the combined name of Hesus Christos, as a new god, 
having no relation to either of the appropriated gods, 
sought to destroy or conceal the truth about their stolen and 
spurious deity. It is rarely, indeed, such a vast array of infor- 
mation has come from any returned spirit as is contained in 
this communication from Leonardo Bruni. The spirit, it 
appears, did pass to spirit life in 1444, as he states. 

The communication from Chrestus, will be found on page 441 
which not only confirms this communication of Bruni but is 
itself confirmed in the most remarkable manner by Bruni's 
testimony. To those who desire to know the truth in relation 
to the origin, nature, and objects of the Christian religion, 
nothing can anywhere be found that can compare with these, 
to ourself astounding spirit revelations. It is unfortunate that 
there are too few who can duly comprehend and appreciate 
their momentous import. These testimonies are what the 
world needs to know. We beseech those who cognize their 
importance to exert themselves to help us extend the circula- 
tion of them. Only in that way will mankind be prepared for 
the greater revelations that lie beyond. 



474 ANTIQUITY UNVEILED. 



ST. fcO^iplIC t)E GUZJKRH 
Founder of the Dominican Order. 



"I greet you, sir :— I will begin my communication by 
stating that I persecuted the Albigenses, in my mor- 
tal life, in which I was afterwards helped by Simon de 
Montfort, and I founded the Order of Dominican Friars. 
There are tens of thousands of spirits who will curse me for 
what I am now about to say, and that is, that I am sorry I 
ever helped to found such a society of fanatics, for in spirit life 
I see the sad results of superstition and bigotry. The worst 
part of my punishment results from the fact that I knew I was 
helping to uphold a fraud, for I had read the works relating to 
both the Christos of the East and the Hesus of the West, and 
so did all the popes who lived from eight hundred until my 
time. The greater part of those works that I read were written 
in Italian, and I received them from Venice, and not from 
Rome. The Catholicism of spirit life differs considerably from 
that among mortals, in the following particulars : The most 
rabid Catholics we have in the spirit life are those who lived on 
earth between the eighth and fourteenth centuries. They are 
the persecuting class of spirits, and would, if they could, destroy 
everything that does not belong to the Mother church. My 
coming here to-day severs all connection with Catholicism for 
me forever. I made up my mind to do this some twenty years 
back, and this is my first effort to free myself altogether. I 
intend to search for a place of rest until I am recruited, and I 
expect to find that rest only amongst the Buddhists. And, in 
conclusion, I will say that I hope that popes, bishops and 
priests will cease to torment mankind with their gods, whether 
as mortals or spirits." 

Little did we think that this once bigoted and cruel Catholic 
leader would ever come back to declare his recantation of 
Catholicism. How sincere he may have been we do not pretend 
to know, nor do we care. It is enough to know that he found 
the opportunity and the occasion to declare his deliverance 
from a bondage, in which he had been held for fully seven 
hundred years. In order that the reader may know who Dom- 
inic de Guzman was, we refer to the Encyclopaedia Americana. 

In speaking of the aid of Simon de Montfort, that he received 



LOUIS THE PIOUS. 475 

in his persecution of the Albigenses, the spirit has allusion to 
the war carried on by orders of the Roman Pontiff against 
Count Raymond of Toulouse, during which the most cruel 
butcheries of peaceful human beings any where recorded in 
history, took place. As we said before, we cannot know how 
truthfully the spirit spoke as being repentant, but if he spoke 
truthfully about the matter, the power of Catholicism is fast 
coming to pieces in spirit life. Whether it is or not, the coming 
of these spirits show that there is some powerful influences 
exerted against it that brings dismay to the hearts of the most 
obdurate of these leaders. 



IlOUlS THH PIOUS. 

King of France and Emperor of Germany. 



" I greet you, SIR : — I was known when here as Louis the 
Meek, a king, in A. D. 824 and later. I was the propagator of 
the teachings of Dionysius the Areopagite. It was called the 
religion or teaching of the Mystics. This Dionysius has been 
supposed to have lived at four distinct periods, in the first, 
third, fourth, and fifth centuries, by different writers. The 
fact of the matter is, that he was a disciple of Apollonius of 
Tyana, and lived in the first century. The mysticism that he 
taught was a combination of the Eleusinian Mysteries with 
the Christosite teachings of Apollonius. The manner in which 
I received a knowledge of them was, through one Balbus, an 
advocate of those mystical teachings. They were in fact the 
doctrines of Jupiterean-Christosism ; but for seven hundred 
years after my time they were so tampered with and altered by 
religious fanatics, who called themselves mystics, that they 
bear very little evidence now of their original character. The 
sum and substance of the whole of the doctrines of the Mystics 
was, that they rested on the divine (so-called) history of 
Christos. In the Eleusinian Mysteries it was represented that 
when Latona was with child by Jupiter, she gave birth to 
Adonai ; but, in the modification of that doctrine, as it was 
taught by Dionysius the Arieopagite, she gave birth to Christos, 
and it was to this god to which the theology of the Mystics 



476 ANTIQUITY UNVEILED. 

related. On my reaching the spirit life I made the most dili- 
gent search to find this god Christos, but although I have met 
the spirits of millions of his followers, none of them could say 
they had ever seen him. The Christians have tampered very 
much with the teachings of the mystics, and they are now 
using them, so modified, as their own." 

Refer to Nouvelle Biographie Generale for account of Louis 
the Pious. 

In the account given of Louis the Pious, as above referred to 
there is not a word said that would indicate that he was a 
follower and teacher of the Mystic religion. If such was the 
fact, we can well understand why the Christian bishops were 
so bitterly hostile to him. Tfley no doubt had some special 
reason for that hostility, other than their partiality for Lothaire. 
That reason has been carefully suppressed, if Louis was the 
heretic, which, as a spirit, he claims to have been, and an active 
encourager of the mystical teachings of Dionysius the 
Areopagite. But as we cannot determine thereby the authen- 
ticity and truthfulness of the communication which purports 
to come from Louis the Pious (Louis the Meek as he called 
himself), we must look to some other source to be able to do so. 
By the by, there is great significance in this difference in des- 
ignation. The spirit manifestly did not want to be regarded 
as a pious man, in the Christian meaning of the term, but 
admitted he was meek, as his whole history shows him to have 
been, in his forbearance with his Christian enemies. 

Louis the Meek sets out by telling us that he was the propa- 
gator of the teachings of Dionysius the Areopagite who was the 
founder of the Mystic school of theology and philosophy. Who 
was this Dionysius? We take the following concerning him 
from Smith's Dictionary of Greek and Roman Biography : 

"Dionysius, surnamed Areopagite, an Athenian, who is 
called by Suidas a most eminent man, who rose to the height 
of Greek erudition. He is said to have first studied at Athens, 
and afterwards at Heliopolis in Egypt. When he observed, in 
Egypt, the eclipse of the sun, which occurred during the cruci- 
fixion of Jesus Christ, he is said to have exclaimed, 'Either 
God himself is suffering or he sympathizes with some one who 
is suffering.' On his return to Athens he was made one of the 
council of Areopagus, whence he derives his surname. About 
A. D. 50, when St. Paul preached at Athens, Dionysius became 
a Christian (The Acts xvii, 34), and it is said he was not only 
the first bishop of Athens, but that he was installed in that 



LOUIS THE PIOUS. 477 

office by St. Paul himself (Euseb. H. B. iii, 4, iv. 23 ; Suidas). 
He is further said to have died the death of a martyr under 
most cruel tortures. Whether Dionysius Areopagite ever 
wrote anything, is highly uncertain ; but there exists under 
his name a number of works of a Mystico Christian nature, 
which contain ample evidence that they are the productions 
of some Neo-Platonists, and could scarcely have been written 
before the fifth or sixth century of our era. Without entering 
upon any detail about those works, which would be out of 
place here, we need only remark that they exercised a very 
great influence upon the formation and development of Christi- 
anity in the middle ages. At the time of the Carlovingian 
emperors, those works were introduced into Western Europe 
in a Latin translation made by" Scotus Erigena, and gave the 
first impulse to that mystic and scholastic theology which 
afterwards maintained itself for centuries." 

Here we have a most conclusive demonstration that in rela- 
tion to his propagation of the Mystic Theology of Dionysius 
the Areopagite, the spirit of Louis the Meek told the exact 
truth, for he was the very Carlovingian emperor whose accept- 
ance of that theology gave the impetus to that mystic and 
scholastic theology which afterwards maintained itself for cen- 
turies in Western Europe. It is, therefore, a demonstrated fact 
that the works of Dionysius the Areopagite were those which 
Scotus Erigena translated from the Greek into Latin, no doubt 
at the instance of the Carlovingian emperor, Louis the Meek ; 
and, that instead of the originals having been written by some 
Neo-Platonist in the fifth or sixth century, they were written 
by Dionysius himself in the first century, as they purport to 
have been. It was, no doubt, to get rid of this manifest fact, 
that a question was attempted to be raised as to whether he 
wrote anything. It would be singular, indeed, if this "most 
eminent man," who rose "to the height of Greek erudition," 
had never written anything. The inconsistency of such a 
suggestion of doubt upon that point is in the extreme pitiful. 
If those books, as translated into Latin by Scotus Erigena, are 
still in existence, we can very certainly know just what Diony- 
sius the Areopagite did write in the first century, and we have 
in those writings a correct version of the teachings of that dis- 
ciple of Apollonius of Tyana. To show how anxious even so 
learned a Christian as Dr. Lardner was to get rid of Dionysius 
the Areopagite and his writings, we will quote vol. ii., page 
687 (London, 1829), of his works. He says : 



478 ANTIQUITY UNVEILED. 

" I need not stay to show that our Dionysius of Alexandria 
did not write any notes or commentaries upon the pretended 
Dionysius the Areopagite (as some have thought), it having 
been already done by others. And, as Tillemont says, there 
are now scarce any persons, of ever so little learning, who be- 
lieve the works ascribed to St. Dionysius the Areopagite were 
composed so early as the third century. 

"It has been observed how tew of Dionysius' works, either 
tracts or epistles, have come down to us entire. Du Pin says, 
the loss of his works is one of the most considerable of this 
kind which we could suffer. We have, however, divers frag- 
ments, which are very valuable, and some of considerable 
length." 

From the testimony of Louis the Meek, the Carlovingian 
emperor and propagator of the Mystic Theology of Dionysius, 
given through a medium who could not have had any knowl- 
edge about the matter, that the loss of the works of Dionysius, 
which Du Pin deplores, and which Dr. Lardner rejoices at, is 
not so great as either of them imagine. Those works are in ex- 
istence, beyond all reasonable question in the Latin translation 
of them by Scotus Erigena. Who, that desires to have the 
truth known concerning the origin of the Christian religion, 
can over-estimate the importance of this spirit revelation of 
the truth in relation to Dionysius the Areopagite, his theologi- 
cal teachings, and the continued existence of his writings? 
We confess that we were startled beyond expression, as fact 
after fact burst upon us, all concurring in absolutely corrobora- 
ting the testimony of this imperial propagator of the Mystic 
Theology of Dionysius. The dispute about the time when 
Dionysius lived, of which the spirit spoke, was in relation to 
the date of the writings Avhich have been attributed to him, 
which was as widely varied in point of time as the spirit states. 

But we now come to a more surprising statement of the 
spirit, when he says : li The fact of the matter is that he (Di- 
onysius) was a disciple of Apollonius of Tyana, and lived in 
the first century." We have, in the course of the past four or 
five years, published volumes of spirit testimony on the part of 
the spirits of ancient men and women of historical note, all 
concurring in showing that Apollonius of Tyana was the St. 
Paul of the New Testament, and the real founder of the Christ- 
ian religion ; but nothing that has heretofore been given has 
been more conclusive of that fact than this testimony of Louis 



LOUIS THE PIOUS. 479 

the Meek. If it is true that Dionysius the Areopagite was a 
disciple of Apollonius of Tyana, and left a Mystic Theology, 
the written doctrines of which came into the hands of Louis 
the Meek, then there is no escape from the conclusion that 
Apollonius of Tyana was the Paul of Acts. 

We find it said, Acts xvii., 33, 34, that after Paul had spoken 
to the people of Athens in the midst of Mars Hill, " So Paul 
departed from among them. Howbeit, certain men clave unto 
him, and believed ; among the which was Dionysius the 
Areopagite, and a woman named Damaris, and others with 
them." Here we have Dionysius the Areopagite identified as 
the adherent of Paul of The Acts of the Apostles. Now we 
have the positive testimony of the spirit of Louis the Meek 
that not only was he a propagator of the teachings of Diony- 
sius the Areopagite, but that the latter was a disciple of the 
Christosite teachings of Apollonius of Tyana. If this was not 
the fact, why would the spirit have testified that it was so? As 
there are so many concurring circumstances to show that the 
general testimony of the spirit is correct, why should we doubt 
the correctness of that part of his testimony ? We can see no 
good reason why we should doubt it, and therefore accept it as 
truthful and correct. 

The spirit says that the Mysticism taught by Dionysius the 
Areopagite was a combination of the Eleusinian Mysteries, 
the Christosite teachings of Apollonius of Tyana, and that 
they were the doctrines of Jupiterian-Christosism. He then tells 
us that in the Eleusinian Mysteries it was represented that when 
Latona was with child by Jupiter, she gave birth to Adonai ; but, 
in the modification of that doctrine, as it was taught by 
Dionysius the Areopagite, she gave birth to Christos, and that 
it was to the latter god to whom the theology of the mystics 
related. It would seem that the spirit used the designation 
Adonai for Latona's son as equivalent to the designation 
Apollo, by which name he was known to mankind. Both 
designations, however, mean the Sun in Summer, as did the 
designation which Dionysius the Areopagite used as applicable 
to the same child of Latona, the Christos of the Hindoos 
which, as a convert to the teachings of Apollonius of Tyana, 
he sought to substitute for the Greek mythical personification 
of the same Summer Sun. In thiy, Dionysius was no doubt 
governed by the fact that the Greek myth was but a more 



480 ANTIQUITY UNVEILED. 

modern imitation of the original Hindoo myth. If the works 
attributed to Dionysius the Areopagite show the teachings of 
that celebrated founder of the Mystical Theology to have 
taught what the spirit of Louis the Meek says he did, then 
there can be no doubt whatever that those writings were really 
the production of that learned Greek ; a fact which Christian 
critics have labored so hard to disprove. Why ? Because, if 
Dionysius the Areopagite was a Christosite follower of Apollo- 
nius of Tyana, and not a Christian follower of St. Paul, as The 
Acts declare he was, the identity of Paul and Apollonius, as 
one and the same person, is made certain, and the whole 
Christian Scriptures are shown to be a plagiarized version of 
the Hindoo theology concerning Christos, and can have no re- 
lation to Jesus of Nazareth, or Jesus Christ, whatever. If we 
can ever find the time and means to reproduce in English the 
Latin version of the teachings of Dionysius the Areopagite, as 
translated into Latin by Scotus Erigena, we will do it ; for 
therein we know that we shall find the positive proof that 
Christianity is nothing more than a spurious counterfeit of the 
ancient Hindoo theology. 

The spirit tells us that on his reaching the spirit life he made 
the most diligent search to find, not Jesus Christ, but the god 
Christos, about whom Dionysius the Areopagite had written ; 
and that although he had met millions of the followers of that 
god, he had found no one who could say they had seen him. 
It thus appears that Christos, in the Hindoo theology, was as 
much a myth, and g,s far from being a man or spirit, as Jesus 
Christ the spurious imitation of him is. Of the Balbus, of whom 
the Spirit of Louis the Meek speaks, as to the person who con- 
verted him to the Mystic theology of Dionysius, we can find no 
historical mention. The name would indicate that he was of 
Roman extraction. The date A. D. 824, given by the spirit as 
the time he received the writings of Dionysius the Areopagite 
and his conversion to his doctrines is quite consistent with 
probability, as Louis was in the middle of his reign at that 
time, which began in 814 and continued to 840. Indeed the 
communication affords a very remarkable explanation as to the 
manner in which the works of Dionysius the Areopagite were 
introduced in Western Europe in the time of the Carlovingian 
Emperors, and how it was that his mystic and scholastical the- 
ology took such a root there, that it maintained itself for centuries. 



LOUIS THE PIOUS. 481 

At this point we had closed our review of the communication, 
having no thought of pursuing the subject, when we had another 
sitting with the medium, whose spirit guide said : "Mr. Roberts, 
the spirit of Louis the Meek could not tell you who the Balbus 
was from whom he obtained the knowledge of the teachings of 
Dionysius the Areopagite. He says he was strongly opposed 
by the spirits, who did all they could to prevent him from 
telling you anything about the matter. He wanted to tell you 
that the Balbus of whom he spoke was Michael Balbus the 
emperor of Constantinople. He says he succeeded Leo the 
Armenian." Judge of my surprise on following the clew that 
was thus most unexpectedly given, to find conclusive proof that 
the information was correct in every essential respect. Not 
only was Michael Balbus the imperial contemporary of Louis 
le Debonnaire, but he has always been regarded as an enemy 
of the Roman Catholic Church. I take the following brief 
account of Michael Balbus from Rose's Biographical Dictionary : 

"Michael II., emperor of the East surnamed the Stam- 
merer, a native of Armoricum in Phrygia, was an officer of 
rank under Nicephorus, and was a principal instrument in 
raising Leo the Armenian to the throne. After the murder of 
Leo (Dec. 820), Michael was invested with the purple. 
Though he favored the Iconoclasts, he permitted the worship 
of images beyond the precincts of the capital. He is there- 
fore reckoned among the enemies of the Catholic Church." 

We may thus see that nothing is more probable than that 
there was a close bond of sympathy existing between the two 
emperors, Louis of France and Germany, and Michael Balbus 
of the Eastern Roman Empire, who were alike the enemies of 
the Catholic Church. It was quite natural that a Phrygian, 
as Michael Balbus was, whose native language was Greek and 
who had at his command the vast stores of ancient Greek lit- 
erature that had been collected at Constantinople, should have 
met there with the writings of Dionysius the Areopagite, and 
have been so impressed by them as to desire to seek to propa- 
gate them. With that view, no doubt, he sent Greek copies of 
them to Louis the Meek who had them translated into Latin 
and not improbably by Scotus Erigena. Indeed it would seem 
that Scotus was the person who brought the writings of Di- 
onysius the Areopagite from Michael Balbus to Louis le Debon- 
naire. As the absolute proof of the truth of this communica- 
tion goes very far to settle the identity of St. Paul with Apol- 



482 ANTIQUITY UNVEILED. 

lonius of Tyana, as well as of the New Testament itself with 
the writings of Apollonius, a brief account of Scotus Erigena 
may not be out of place here. The Encyclopaedia Americana 
says of him : 

" Erigena (John Scotus). The birth place of this eminent 
scholar and metaphysician has been disputed ; notwithstand- 
ing the patronymic usually affixed to his name, signifying the 
Irishman, the weight of evidence seems to predominate in 
favor of Ayershire in Scotland. At an early age he visited 
Greece, and especially Athens, where he devoted himself to 
the study of Oriental as well as classical literature, and became 
no mean proficient in logic and philosophy. Charles the Bald, 
king of France, invited him to his court, and encouraged him 
in the production of some metaphysical disquisitions, which 
gave great offence to the church by the boldness with which he 
impugned the doctrines of transubstantiation and predestina- 
tion. But his grand offence was the translating into Latin of 
a pretended work of Dionysius the Areopagite, the supposed 
first Christian preacher in France. Many passages in this 
treatise, although popular among the clergy of the East, were 
extremely obnoxious to the Romish hierarchy ; and a peremp- 
tory order from Pope Nicholas to Charles, commanding the 
immediate transmission of the culprit to Rome, induced that 
monarch to connive at his escape into England, in preference 
to delivering him up to the vengeance of the papal see. Alfred 
the Great received Erigena gladly, and placed him at the head 
of the establishment lately founded by him at Oxford, then 
called the King's Hall, and now more generally known as 
Brazennose College. Here he continued to lecture on mathe- 
matics, logic and astronomy, about the year 879 ; after a resi- 
dence of a little more than three years, disputes arising, tra- 
ditionally said to have proceeded from the severity of his 
discipline, he gave up his professorship, and retired to the 
abbey of Malmesbury, where he again superintended a number 
of pupils, whom the fame of his learning had drawn to him. 
The time of his decease or murder — for he is said to have been 
stabbed to death by his scholars, with iron styles or bodkins, 
then in use for writing — is variously stated as having occurred 
in the years 874, 884, 896 ; it is however more credibly asserted, 
that the jealousy of the monks rather than the insubordination of 
his pupils, was the real cause of his death, in as much as his 
heterodoxy had given great offence to their fraternity. This 
statement of facts has, however, been, with considerable 
probability, disputed by other writers, who are of opinion that 
the English historians have confounded John Scotus Erigena 



LOUIS THE PIOUS. 483 

with another John Scot, abbot of Ethelingay, who taught at 
Oxford. In proof of the latter supposition, Mackensie, in his 
first volume of Scottish writers, quotes a letter from Anasta- 
sius Bibliothecarius to Charles the Bald, written in 875, which 
speaks of Erigena as then dead. Doctor Henry in his History 
of England, thinks it probable that he died in France, A 
treatise written by him with great acuteness and metaphysical 
subtilty, De Division Naturae, was published in Oxford, in 
folio, by Doctor Gale, in 1681. A work of his, against transub- 
stantiation, entitled De Corpore at Sanguine Domini, is also 
extant, printed in 1558. He is said to have been as celebrated 
for his wit as for his learning." 

Through the communication of the spirit of Louis the Meek, 
we have the fact established that the work which Scotus 
Erigena translated into Latin, was really the writing of Diony- 
sius the Areopagite, and not a pretended work of that author 
of what has been acknowledged to be mystical theology. We 
have, therefore, in that Latin translation of Dionysius's theo- 
logical writings, an extant approximation to the theological 
teachings, not of St. Paul, whose convert it is alleged he was, 
but of the writings of Apollonius of Tyana, whose convert he 
really was. This most important theological fact is made posi- 
tively certain by the damaging blunder of the writer of The 
Acts, in alluding to the fact that Dionysius the Areopagite was 
a convert to the preaching of Paul at Athens. We can very well 
understand why the work that Erigena translated was pro- 
nounced spurious by the Roman hierarchy, and why they 
should have sought to destroy the man who possessed such 
perfect knowledge of the real origin and character of the religion 
they were propagating as something that was genuine and orig- 
inal. Why should the translation of a spurious work have 
caused such an alarm at Rome? If it could have been demon- 
strated that the work attributed to Dionysius the Areopagite 
was not the work of that writer, it is preposterous to suppose 
that such a deadly purpose would have been aroused against 
Scotus Erigena ; and which seems to have followed him until 
his murder was accomplished. It was because the Roman 
hierarchy could not successfully deny the genuineness of the 
work which he translated, that they sought to destroy this 
man, who was perhaps alone qualified to attest its genuineness. 
But the especial point we want to make in this connection is, 
that it was, in all probability, Scotus Erigena, who procured 



484 ANTIQUITY UNVEILED. 

the copy of Dionysius the Areopagite's work when in the East, 
while yet a young man, and perfecting himself in the know- 
ledge of classical and Oriental literature. On his return from 
that journey, it is highly probable that he returned by way of 
France, where he became known to Louis the Meek, at whose 
instance, and under whose protection he published his Latin 
translation of the theological works of Dionysius the Areopagite. 
It was no doubt on this account that Charles the Bald, the son 
of Louis the Meek, called him to his court, and became his 
patron and protector against the Roman hierarchy. 

In view of all the facts adduced, we are impressed with the 
conviction that through this communication from the spirit of 
Louis the Meek, we have been brought to the threshold of the 
depository in which is to be found the long kept secret of the 
founders and propagators of the Christian religion, the know- 
ledge of which when once in possession of the world, will put 
an end to the impious, mental, moral, and spiritual tyranny, 
■which has so long been perpetrated by them. Nothing is more 
certain than that we have a Latin version of the theological 
teachings of Dionysius the Areopagite in the translation of 
Scotus Erigena. It is because it is a true version of the writings 
of the former that its genuineness, or the genuineness of the 
original Greek, from which the translation was made, has been 
denied by Christian writers. The spirit says that Dionysius 
the Areopagite was a convert to the doctrines of Apollonius, 
and taught his Christosite doctrines combined with the Eleus- 
inian mysteries and ceremonials. It is undoubtedly this evi- 
dent fact, as disclosed in Scotus Erigena's Latin translation, 
that made the Catholic Church so hostile to him ; and to seek 
to discredit the work he, Scotus, attributed to Dionysius the 
Areopagite. In their hostility to that learned writer, the 
Catholic hierarchy betrayed the secret they sought to conceal, 
and which has been completely revealed by the spirit commu- 
nication of Louis the Meek. 



CELESTINE III. 485 



CEIiESTIfiE III. 
A Roman Pontiff. 



"I salute you, sir: — I am here, to-day, as a friend, al- 
though I expected to come as a foe. I thought better of it. It 
was stated by a spirit that I interfered with manuscripts rela- 
ting to the Life of Apollonius of Tyana. It was not with that 
work that I interfered ; but it was with the writings of Pota- 
mon and Plotinus. When here I was known as Pope Celestine 
III., about A. D. 1190. The manuscripts that I suppressed 
were a combination of the Apollonian, Gnostic and Plotinist 
schools. Plotinus was nothing more nor less than what you 
call a medium. We called it inspiration. He was influenced 
by the spirits of Plato and Pythagoras. Those manuscripts, or 
what is left of them, can be found in the library of Florence. I 
suppose I will excite the rage of thousands of spirits who will 
curse me for what I have said, and charge me with having be- 
trayed my trust. But I am weary of the monotony of Cathol- 
icism. I want something broader and more liberal ; and when 
I return to my spirit state I will search for the heavens of 
philosophy and science. I feel deeply indebted to you for this 
opportunity to free myself." 

I translate the following concerning Celestine III. , from the 
Biographie Universelle : 

" Celestine III. was elected pope on the 20th of March 1191. 
He was known under the name of Cardinal Hyacinth, Deacon, 
with the title of St. Mary. He was aged eighty-five years, and 
succeeded Clement III. Upon his elevation, Henry VI., desig- 
nated emperor, went to Italy to have himself crowned, and to 
claim his rights over Sicily, as chief, under Constance, his wife ; 
but as he appeared at the head of his troops in hostile attitude, 
the consecration of the pope was deferred, which equally re- 
tarded the coronation of the emperor. The Romans went 
before Henry, and promised him that he should be crowned if 
he would give up his castles of Tusculum, which disturbed 
the country. Henry agreed to this proposition. It is said that 
at his coronation the pope pushed the crown with his foot 
which the Cardinals raised and placed on the head of Henry. 
* * * Celestine zealously urged the crusade and sought to 
incite the princes to that enterprise. He approved of the crea- 



486 ANTIQUITY UNVEILED. 

tion of the Order of Teutonic Knights which was formed in 
Palestine. He excommunicated Leopold, Duke of Austria, for 
having held King Richard a prisoner, against the rights of the 
people. He complained against the divorce of Philip Augus- 
tus ; but did not follow it up. The end of that affair belonged 
to later times. Pope Celestine died on 8th of January, 1198, 
after a pontificate of six years, nine months, and nine days. 
The Cardinals refused to allow him to name his successor in 
his last moments, under pretext that the election ought to be 
free, but in reality because some among them specially as- 
pired to succeed him. Innocent III bore away the prize. 
There are extant seventeen letters of Celestine III." 

We have no means of knowing what works Celestine III had 
a hand in destroying, but we may infer that as he was suc- 
ceeded by Innocent III, who was very largely concerned in the 
destruction of the anti-Christian literature of that period, that 
the latter only sought to complete a work which his predecessor 
had begun before him. As we have no certain means of corrobo- 
rating this communication it will have to pass for what it is 
worth on the mere statement of the spirit. There can be little 
doubt, however, that the writings of Potamon and Plotinus, 
whatever they were, were what the spirit describes them, as 
embracing the doctrines of Apollonius of Tyana, the Gnostic, 
and Plotinist schools, and it is equally certain that they have 
been carefully suppressed by the Roman Catholic authorities. 



JOHN ASSER. 487 



JOHH ASSE$. 

Abbot of Sherburn, England. 



11 Good afternoon. — In this mortal life, I was known as 
John Asser, abbot of Sherburn, England. I was the compan- 
ion, teacher and biographer of Alfred the Great. At the time 
I lived on earth, about A. D. 900, (I passed to spirit life in 910), 
it required the greatest effort on my part to make the people of 
the diocese relinquish the Hesusism of their ancestors. At that 
time a majority of the Irish saints, and early English saints, 
were more or less believers in this Hesusism. I think the best 
evidence of this now extant will be found in Oxford College, 
and also in the private library of the Duke of Cambridge. It is 
amongst Catholic peers and in their libraries that you must 
look for the most valuable information on this subject — they 
having taken more care of the ancient manuscripts which were 
left to them by their ancestors ; and, as a Catholic, I know 
that the Catholics have the most perfect information in relation 
to all religions that were taught, from the time of Alexander 
the Great until the thirteenth century. At Sherburn, in my 
time, and among the manuscripts of Alfred the Great, there 
were about fourteen crucified gods treated of, whose history 
had come from the north of Europe, from Cappadocia, Syria, 
Thessalonica, Greece and Rome. Each of these and other 
countries contributed their god or gods, who had died for the 
sins of mankind. On examining into the lives of these various 
gods, I found there was a similarity between the histories of all 
of them. They were all performers of miracles — all born of 
virgins — and all were crucified or killed in some other way. 
As for myself I was content to teach Jesus-Hesusism. One 
Sunday it was Jesus that I preached, and the next Sunday it 
was Hesus, in order to keep peace between the two parties in 
my diocese, and I must say that I was a hypocrite in teaching 
either of them, for in reality, I was a Platonist philosopher, 
and spent almost all my time in studying the Electic writings 
of the reformed Platonist or Alexandrian school of philosophy. 
So, sir, was my life spent." 

I take the following account of John Asser from Chambers' 
Encyclopaedia : 
"John Asser, the learned and congenial biographer of 



488 ANTIQUITY UNVEILED. 

Alfred the Great, was a monk of St. Davids, from the Latin 
name of which, Menevia, he is termed Asserius Menevensis. 
About the year 880, his reputation for learning and piety pro- 
cured him an invitation to the Court of Alfred, where he re- 
sided, at intervals, during the rest of the King's- life, assisting 
him in his studies, and enjoying an affectionate confidence, of 
which he seems to have been every way worthy. The king 
promoted him to various dignities, and finally made him 
bishop of Sherburn. The Saxon Chronicle fixes the date of 
his death in the year 910. Several works have, with more or 
less authority, been attributed to Asser. The only one un- 
doubtedly his, by which we can now judge of him as a man 
and a writer, is his Annales Rerum Alfredi Magni. This 
simple and most interesting narrative was first published in 
1754, by Archbishop Parker. Its trustworthiness has recently 
(1842) been questioned by Mr. Thomas Wright in the article 
Asser, of his Biographie Britannica Literaria. This gentlemen 
has assuredly made the most of the objection to its reliability 
that can be legitimately urged. Lingard and Dr. Pauli have 
replied to these, and, at present, the general impression of 
scholars of Anglo-Saxon literature is, that there is no good 
reason for doubting its general accuracy and fidelity. The last 
edition is that of Wise (Oxford, 8vo, 1722)." 

Until that communication was given we had never heard of 
John Asser, bishop of Sherburn, or knew aught of his history. 
We can, therefore, see no reason why we should question the 
authenticity of this spirit testimony. From what the spirit says, 
we have every reason to believe that his annals concerning the 
time of Alfred the Great is correct. We strongly suspect that 
the reason why the correctness of that work was questioned 
was because Asser had very frankly made known in it, the 
fact to which he testifies as a spirit, which was, that as late as 
A. D. 900, Christianity and Hesusism were taught from the 
same priestly lips, in England, and particularly in the Christ- 
ian diocese of Sherburn. The spirit seems to think that the 
proof of this fact is still extant in ancient English manu- 
scripts yet to be found in the libraries of the Roman Catholic 
peers of Great Britain. It is to be hoped that the spirit is cor- 
rect in that opinion, and that that proof will yet be forthcom- 
ing in the interest of truth. The very interesting feature of 
the communication is, that portion of it which relates to the 
ancient manuscript, that Alfred the Great had procured that 
showed that there were fourteen different gods who had fig- 






JOHN ASSER. 489 

ured as Saviours of' various peoples ; and that the stories con- 
cerning them were nearly the same. Asser testifies that they 
were all represented as the performers of miracles — all born of 
virgins — and all crucified or otherwise killed. It is, therefore, 
not to be wondered at that Alfred and Asser should have been 
so tolerant of Hesusism, when they knew the untruthfulness 
of all these faiths, and sought fo unite the people on a political 
and social, rather than on a religious basis. It is very certain 
that Alfred the Great was more a patron of learning and 
philosophy than he was of the Christian Church ; and he 
seems to have had the hearty sympathy and co-operation of 
Asser in that respect. It is hardly likely that Asser did not 
leave other works beside his Annales, and, as they are either 
denied or suppressed, we may reasonably infer that they con- 
tained information that fully tallied with the purport of his 
spirit communication. It is hardly likely that Asser wrote 
anything which did not show his strong Platonistic tenden- 
cies. The spirit spoke of himself as having been the abbot of 
Sherburn, while he also speaks of his diocese. We presume he 
was the abbot of Sherburn before he was made bishop, but 
why he should have stated his holding the lesser ecclesiastical 
rank, we know not. We give the communication as it was 
given to us. 



490 ANTIQUITY UNVEILED. 



IfifiOCEJiT III. 

Pope of Rome. 



The spirit who gave the following communication was evi- 
dently unwilling to testify what he knew concerning the true 
history of the time in which he lived ; under protest, however, 
his statement was as follows : 

11 I do not want to speak, but I am caught in the working of 
my own trap. There are two kinds of pyschology — one in 
which it is necessary that a mortal shall perform the operation 
— in the other, a spirit is the operator upon a spirit through a 
medium. Myself and other spirits have been using this latter 
phase of psychology to defeat all efforts exerted in the direction 
of what you call progression. To-day I am such a psycholo- 
gized spirit, and I am held by four minds — one is the spirit of 
Aronomar, another Leibig, and acting with them are Franklin 
and Jefferson. I am closely watched in what I say, and must 
speak the truth ; what I will say, therefore, will be positive, 
brief, and to the point. I suppose there never was a person in 
power, who, in the course of his mortal life, exercised his will 
more severely than myself — in fact, I was known as the enemy 
of princes and heretics. A Pope, preceding my time, had 
made all temporal power subordinate to the spiritual power, 
so-called, of the Church ; but in my time, not long afterwards, 
there was a united effort of princes and prelates to free them- 
selves from the absolute power of the Church of Rome. One 
of my most deadly enemies was Albert of Cologne, though he 
was a seeming friend. So artful was he, in protecting himself, 
however, that I could find no pretext by which I could convict 
him of treachery. This Albert of Cologne was the teacher of 
Thomas Aquinas, afterwards called Saint Thomas Aquinas. 
You will remember a communication from the spirit of 
Cyrillus Lucaris, patriarch of Constantinople, in regard to a 
celebrated copy of the Scripture, sent by him to the king of 
England. It is in what is called vellum, and beautifully bound. 
It lacks just twelve pages of being perfect. They were taken 
away and copied by Albert of Cologne. Those twelve pages 
and the marginal notes, established the fact that that book 
was a Plotinian or Eclectic manuscript, or scripture, combining 
the Apollonian and Christosite systems in contradistinction to 
our sacred books of that time, which were, in reality, but copies 



INNOCENT III. 491 

of the writings of Marcion and Lucian, in relation to the Greek 
god Prometheus. The latter were preferred because thay were 
less liable to be disputed, and there was no historical evidence 
to disprove them, except what was entirely in the hands of the 
Roman Catholics. The Apollonian system was so well sup- 
ported by historical evidence in my time, that it could not be 
disputed. But the Marcion and Lucian system was in such a 
position that its enemies could bring nothing against it histor- 
ically. It was this system of Marcion and Lucian that Hildebrand 
and myself sought to establish beyond any power to overthrow it. 
I am desired further to state that psychology is the main 
instrument used by spirits to lead those astray, who seek to 
give the truth of spirit intercourse, with mortals, to the world. 
By our psychological power exerted upon them we confuse 
their senses, and thus cause them to act in ways that will lessen 
or destroy their influence. The fact is that, as spirits, we are 
adepts in the use of this power ; and we use it for the purpose 
of propagating our ideas wherever we think it will serve our 
purposes. We often carry this power to the extent of obsessing 
and possessing those whom we feel can obstruct the propagation 
of our views. I was known as Innocent III." 

Refer to the American Cyclopaedia for account of Innocent III. 

The reader can well judge, from the sketch of the life of 
Innocent III in the American Cyclopaedia, how far the com- 
munication which purports to come from his spirit is charac- 
teristic of him, We feel so sure of the identity of the spirit and 
the authenticity and correctness of the communication, that we 
feel little inclined to multiply words in that connection. That 
the spirit was a most reluctant and unwilling witness was man- 
ifest not only by the tenor of his communication, but still more 
by his manner while controlling the medium. The hesitation 
with which he uttered each sentence showed how willingly he 
would have left the control if he could possibly have done so. 
And now, what is the great lesson which his communication 
teaches? Nothing less than the laws of psychology are under- 
stood and used by spirits such as he himself was and is, to con- 
trol the actions of men, by psychologically inspired or produced 
delusions in the minds of those whom they desire to use, to 
promote their immediate aims and ends. Perhaps no man who 
ever live and figured prominently in human affairs, better 
understood the psychological power wielded by the Roman 
Church, than Innocent III. Certainly no one, not even the 
great Hildebrand, to whom the spirit refers and who was 



492 ANTIQUITY UNVEILED. 

known to history as Gregory VII. or the Great Gregory, wielded 
and used that psychological power with more unlimited and 
almost uniform success. Such was his earth-life as it was made 
manifest by his history. It is the spirit of this man, who is 
compelled, by a similar but more irresistible • psychological 
power, to return to the earth and through the mortal organism 
of a medium make known the fact that for six hundred and 
sixty-eight years, since he passed to the spirit life, he and 
his .Roman Catholic spirit coadjutors have been using, as adepts 
in the knowledge and use of psychological laws, a vast power 
over the minds of humanity, of which, in their self-deluded 
condition, they have been wholly unconscious. But further 
than this, he is forced to admit, that while engaged in that 
fearful work of deception and wrong he had come in contact 
with a psychological power that had taken him captive, and 
rendered him helpless for the time to conceal the truth in rela- 
tion to the infernal work in which he had been so long engaged. 
Tkis spirit seems to have supposed that he was being compelled 
to disclose, for the first time, the fact that psychological laws 
operated even more fully as between spirit and spirit, than 
between spirit and mortal, or mortal and mortal. In this he 
was mistaken, for many spirits before him have testified even 
more strongly to the same fact. It is none the less important, 
however, that weshould, one and all, as students of psychological 
laws, weigh deeply the testimony of this imperious and obdurate 
spirit bigot and tyrant. It is some compensation to us in our 
deadly grapple with this spirit power of darkness, to know that 
we have it in our power, to aid in overcoming a psychological 
power that has ruled the world with a rod of iron, and which 
would have continued to rule it unquestioned but for the pow- 
erful and beneficent spirit forces that have made Modern 
Spiritualism a possibility. By the light which they are letting 
in on the dark doings of priestcraft, the world is rapidly becom- 
ing informed as to the agencies by means of which they, the 
priesthood, have managed to enslave their fellowmen both as 
mortals and as disembodied spirits. 

In this instance the spirit seemed to understand who his 
captors were, and the unavoidable necessity he was under to 
tell only that which was true. There is something very marked 
about the comparison which Innocent III. makes between his 
own labors and policy and that of Hildebrand or Gregory VII. 






INNOCENT III. 493 

He says : "A pope preceding my time had made all temporal 
power subordinate to the spiritual power, so-called, of the 
Church ; but in my time, not long afterwards there was a united 
effort Of princes and prelates to free themselves from the abso- 
lute power of the Church of Rome." He admits that among 
those, in the church, who opposed his imperious exercise of 
power was Albert of Cologne ; and that he sought to find some 
pretext to charge him with treachery, but without avail. It 
was the aim of Gregory VII. to strengthen the temporal power 
of the Church as a barrier behind which the spiritual power 
could be secure and permanent ; on the other hand Innocent 
III. gave his w T hole attention to wielding the spiritual power 
of the Church without any reference whatever to the exercise 
of temporal power. Thus while the aim and object of both 
those greatest of the popes was the same, to wit ; the establish- 
ment of the supremacy of the Roman Catholic power, their 
methods of effecting it were quite opposite, although supple- 
mental of each other. Not only so, but the use of the spiritual 
power of the Church by Innocent, was by far more potent and 
successful than were the temporal means which the Great 
Gregory resorted to, to accomplish the same thing. I must, 
however, leave this most instructive portion of the communi- 
cation without further comment and pass on. The name of 
Albert was mentioned, no doubt, because of his connection 
with the Codex Alexandrinus about which Innocent directly 
testifies, and in order that the reader may know to what copy 
of the Scriptures Innocent alluded to, I will refer our readers to 
the account of that celebrated copy of the New Testament, as 
given in the Encyclopaedia Britannica. 

In the communication of Innocent III. in relation to the 
real nature of the Alexandrian MS of the Christian Bible, as 
it is called, we have one of those surprises which have so fre- 
quently attended the deliverance of these remarkable testimo- 
nies by the spirits of those who had personal knowledge of the 
facts to which they have respectively testified. In numerous 
instances we have had the most unquestionable spirit testi- 
mony to the fact that orthodox Christianity was nothing more 
nor less than a slightly modified version of the teachings of 
Apollonius of Tyana in relation to the Hindoo Saviour of men, 
Chrishna, or Christos, as he was called by Apollonius and his 
Greek disciples ; we say unquestionable testimony, because the 



494 ANTIQUITY UNVEILED. 

testimony of those spirits was so clearly corroborated by a vast 
array of historically recorded facts as to leave no room for 
doubt as to its correctness. But now we have the positive tes- 
timony of a most unwilling witness, none other than the 
haughty and imperious pontiff, Innocent the III., testifying 
to the fact that he knew that the religion which he taught, in 
the name of Jesus Christ, had no relation whatever to that 
God, Son of God, or alleged divinity. He tells us that he 
knew of the existence of the Alexandrian MS of the Scrip- 
tures which was sent by Cyrillus Lucaris to king Charles I. of 
England in 1628. The spirit of Innocent III. tells us that that 
manuscript contains the Eclectic version of the Apollonian 
and Christosite systems, which would indicate that Apollonius 
did not teach essentially a Christosite system but one sufficiently 
analogous to the latter -to admit of their being combined in 
accordance with the fundamental principle of Eclecticism. 
But this is not all, the spirit further tells, that Marcion and 
Lucian, or, in other words, the evangelists, Mark and Luke, 
undertook to adapt the teachings of Apollonius to the doc- 
trines concerning the Greek Saviour Prometheus ; and that the 
versions of Marcion and Lucian were preferred by the Christ- 
ian priesthood because they were less liable to be disputed as 
being authentic, and there was no historical evidence except 
what was in the hands of the Christian authorities, that could 
be used to discredit them. Nor is this all, for the spirit goes 
further, and tells us, that in his time, as late as 1216, the Apol- 
lonian system was so well supported by historical evidence 
that it could not be disputed. This is a truly startling disclos- 
ure of the wilful deception that was practised in the name of 
Jesus Christ, by the Roman Catholic Church of the thirteenth 
century, of which church Innocent was a most distinguished 
representative. But, as if to emphasize this self-condemnatory 
disclosure, the spirit says: u It was this system of Marcion 
and Lucian that Hildebrand and myself sought to establish 
beyond all power to overthrow it." It is a fact that the spirit of 
Hildebrand or Gregory VII., also called the Great Gregory,long 
before returned, and through the same medium confessed that 
he ordered the Library of the Palatine Apollo, at Rome, to be 
burned (about 1080) in order to destroy the historical proof 
there collected and deposited, of the Apollonian origin 
and character of the Christian religion. That Innocent 



INNOCENT III. 495 

III. should connect himself with Gregory in seeking to 
complete the concealment which the latter begun, by that 
crime against learning and truth, of burning the most valua- 
ble depositories of knowledge which the world ever possessed, 
shows, in the most remarkable manner, that the spirit was not 
only telling the truth in what he said, but that he fully under- 
stood the crushing import of his testimony as against the 
deception, in which, as a Roman Pontiff, he had borne so 
prominent and important a part. 

But this is very far from being all that the reference of this 
spirit to the Alexandrian Version of the Scriptures demon- 
strates. That renowned manuscript seems to bear within itself 
the most unquestionable evidence of the truth of what Inno- 
cent III. said concerning it. He told us that, while it was in 
reality an Apollonian or Eclectic Scripture that it was such 
scripture, as modified by Marcion and Lucian, to adapt it to 
the Greek doctrines concerning Prometheus, the Greek Saviour. 
Now as the reader has seen, that celebrated version does not 
contain the twenty-four first chapters of Matthew's Gospel ; 
does not contain from John vi, 50 to vii, 52, and does not con- 
tain from 2. Cor. iv, 13, to xii, 6. Why those portions of what 
were established as canonical Christian Scriptures are absent 
in the Alexandrian MS. we are not told by those who have 
made a critical examination of that celebrated and very ancient 
version of the New Testament. That it is a mutilated produc- 
tion, or copy of some older manuscript or manuscripts, is very 
certain, but by whom mutilated, to what extent mutilated, or 
to what end, we can only conjecture with the present light 
before us. But there is one very significant fact which goes 
very far to corroborate the testimony of spirit Innocent III. 
and that is that while the Gospels of Mark and Luke are given 
in full and without mutilation in the Alexandrian Version, 
nearly the whole of the Gospel of Matthew is gone and a very 
important part of the Gospel of John, as well. Now, nothing 
is more certain than that the Gospels of Matthew and John con- 
tained substantially the teachings of Apollonius and the Essenes 
in the first century, while the Gospels of Marcion and Lucian 
were but modified versions of the two older and first named 
Gospels, and in no sense original gospels. It is true Innocent 
III. does not claim that he had anything to do with suppress- 
ing the portions of the Alexandrian MS. which seem to be miss- 



496 ANTIQUITY UNVEILED. 

ing ; and we may therefore infer that the MS. did not contain the 
missing portions of Canonical scriptures in his time, but he states 
that Albert of Cologne did mutilate it, by removing twelve 
pages of it, which, in connection with marginal notes that 
established the fact, that that celebrated writing was but a 
modified version of the writings of Apollonius of Tyana, and 
the Eclectic school of which Plotinus was so distinguished an 
exponent, and which school made the teachings of Apollonius 
so prominent a feature of their system of theology and philoso- 
phy- 

At this point the spirit manifested great anxiety to leave the 
control of the medium, but he was not permitted to do so by 
the psychological power that held him against his will. Find- 
ing he would not be released until he had emphasized what he 
had only partially disclosed at the opening of his communica- 
tion, he said : 

"•I am desired further to state that psychology is the main 
instrument used by spirits to lead those astray who seek to give 
the truth of spirit intercourse with mortals to the world. By 
our psychological power exerted upon them, we confuse their 
senses, and thus cause them to act in ways that will lessen or 
destroy their influence. The fact is that as spirits, we are 
adepts in the use of this power and we use it for the purpose of 
propagating our ideas, wherever we think it will serve our 
purposes. We often carry this power to the extent of obsessing 
and possessing those whom we feel can obstruct the propagation 
of our views." 

I have thought it well to repeat this long paragraph of the 
communication, in order to impress its importance upon the 
attention of the reader. This spirit utterance comes from one 
of the most powerful and successful psychologists that ever 
swayed the thoughts and actions of mankind, by his masterly 
exercise of that mysterious power. As a spirit he continued, 
as he testifies, to exercise that power upon spirits and mortals, 
as an adept in the knowledge of its use. Who can doubt but 
that every step, stage and condition of the movement known 
as Modern Spiritualism, has been beset and interfered with by 
this terrible opposing power ? In view of this undoubted fact, 
what is the lesson it teaches and what the duties it points out, 
to every friend of Spiritual truth ? Is it not that they should 
be ever on their guard against the operation of this subtle hos- 
tile power, and in every possible way studiously avoid contrib- 



/ 



INNOCENT III. 497 

uting to its successful exercise, by the most rigid observance of 
rectitude on their part, and the avoidance of condemning 
mediumistic sensitives for thoughts, words, and actions which 
are less their own than those of their spiritual enemies, who 
besiege them and seek to degrade them by the exertion of their 
infernal influence over them. If Spiritualists, generally, w^ould 
pursue this most reasonable course, in the very nature of things, 
the fell influence of these spirit enemies of human welfare 
would soon be rendered impotent to do further harm, and they 
would, themselves, be relieved from a spirit condition that at 
least must be misery itself. So long as Spiritualists continue 
to cling to the creeds, dogmas, doctrines, tenets, ceremonies, 
observances and practices to which these spirit bigots devoted 
their mortal lives, just so long are they contributing to the con- 
tinuance of a power in spirit life which is descending with 
crushing force upon us, and staying the march of human pro- 
gress as nothing else could or would do. It is right at this 
point where the final battle is to be fought, which is to give a 
final triumph to truth over error -; and this seems to be the very 
point which so many half-hearted friends of truth in the Spir- 
itual ranks seem so much to dread and to desire to avoid. To 
these mistaken friends we would say : Think not that Truth 
and Error can continue to exist together. One or the other 
must and will prevail. For Jong and weary centuries Error 
has borne almost unquestioned sway ; and it stands to-day 
demanding not only toleration, but abject obedience. Spirit- 
ualism has given formal notice to Error that she must yield her 
power ; and demands of those who would follow her lead, that 
they bear themselves like men and women who have turned 
their faces finally and forever in the direction of light, liberty, 
and progress. There is but one kind of Spiritualism, and that 
is Radical Spiritualism ; all else is only Spiritualism in name. 
The man or Avomen who approves of anything that is openly 
or secretly opposed to Spiritualism, is practically an enemy to it, 
whatever they may claim to be to the contrary. The communi- 
cation of Innocent III. makes this sufficiently evident. Heed 
it, friends, for it shows where and how the victory for Truth is 
to be won. The sentence with which this captured spirit 
enemy of Truth closed, shows how utterly incapable he was of 
profiting by his experience at the hands of more powerful and 
advanced spirits than himself. He was conscious that his 



498 ANTIQUITY UNVEILED. 

power to effect further deception was gone, and left, cursing 
those who had been the means of breaking it. He was, 
however, a wiser spirit than when he came, and may we not 
hope a better one. 



Or Albert the Great. 



"My best greeting to you :— During my mortal life I was 
claimed as one who was deeply versed in the sciences of my 
day, but my biographers, after my death, thought I had shown 
a weakness in regard to one science, which is called Astrology. 
They have, however, made a mistake as to what I understood 
astrology to be. As a priest, I had no other way to reach the 
minds of my people than by disguising what I sought to teach 
them. I therefore taught certain planets affected the life of 
man. If I had taught openly what I thus sought to impart to 
them, I would have been burned as a heretic ; so I used that 
science in an allegorical and metaphysical sense, to convey 
important truth to the minds of those whom I wished to reach. 
And I will here say, that the astrologers, from the tenth to the 
fifteenth century, were of the utmost importance to humanity, 
in keeping science alive. Through astrology, I was enabled 
to teach who the real Jesus was, and to show that the whole 
story was borrowed from the stars. To those who had my 
explanatory key, which I furnished to those whom I wished to 
understand me, the truth was known. By this means I helped 
to build up a system which was afterwards taken up by the 
philosophers and scientists of the seventeenth century, and 
which you, of the nineteenth century, are reaping the benefits 
of. Many commentators of the present age say that some of 
the greatest intellects of the middle ages ruined themselves by 
advocating astrology ; but to them I would say, they do not 
know what the real motive of their action was. Had they 
known it, they would have hesitated before they condemned. 
I know of no misery that can equal that of the life of a man 
who lives in an age when he can hardly find one mind with 
which he can hold converse. Therefore I turned to the inner 
man for support — to the spirits ; and long after every eye in the 
town was closed in sleep, I held communion with those spirits 
who had passed on before me ; and through their teachings I 
gained such comfort as no mortal tongue can express. It is 



ALBERTUS MAGNUS. 499 

true that to the man of science there is no aid like that of the 
immortals. If the scientists of to-day would only place them- 
selves in rapport with those spirit helpers, they would enter a 
domain from which materialistic science is ever debarred. I 
lived in 1280. My name was Albertus Magnus, Archbishop 
of Ratisbonne." 

Refer to Biographie Generale for account of Albertus Magnus. 

Such is the account given of this extraordinary man, who 
has been so greatly misrepresented and misunderstood by those 
who have written regarding him and his works. He was not 
the superstitious slave of delusion that they supposed him to 
have been ; nor was he the ignorant votary of what is called 
astrology. He, as a returning spirit, plainly tells us that he 
was a Spiritualist and a medium, and communed with spirits 
as Spiritualists do at this time ; and that he only professed a 
belief in the science of astrology to conceal that fact from the 
Catholic priesthood, who would have burned him as a heretic 
had they really known what he was doing. While he pro- 
fessed to have faith in astrology, he tells us it was merely to 
conceal the fact that he was a Spiritualist and held communion 
with spirits. He tells us that he used astrology in an allegorical 
and metaphysical sense, to teach that which he knew to be 
truth, but which he did not dare to teach openly. No doubt 
this spirit speaks a great truth when he says that the astrol- 
ogers from the 10th to the 15th century kept science alive. We 
have not the opportunity to get into the real meaning of the 
teachings of Albertus Magnus, but we have no doubt he went 
as far as he dared to go, in stating what he knew in relation to 
the astrological character of the mythical Jesus. It would 
seem that as late as the latter part of the 13th century, Albertus 
Magnus attempted to organize a Spiritual movement, in which 
he was unsuccessful, only because of the bitter hostility of the 
Roman Catholic priesthood to any Spiritual movement what- 
ever. How pathetic is the statement of this spirit, that 
nothing can equal the misery of the man who, knowing that 
which is true, does not dare to disclose it to a contemporary. 
Albertus Magnus, through the lips of an organism, the mind 
of which had no cognizance of his existence, thus vindicates 
his mortal labor against the misunderstanding which ignorance 
has sought to fasten upon his memory. Truly may it be said 
that the secrets of the past are being brought to the light, 
through the means of Modern Spiritualism. 



500 ANTIQUITY UNVEILED. 



SOC^RTES SCHOIiflSTICXJS. 

An Ecclesiastical Historian. 



"I greet you, str :— The Greeks — that is the Pagan Greeks, 
so-called, and the Mohammedan Turks, held the Christians in 
derision for their foolish aping of the communion ceremonies 
of the Eleusinian Mysteries of old, in which Ceres, the goddess 
of corn, and Bacchus, the god of wine, formed the principal 
figures. There was no gospel like the gospel of Christos of 
India, which was translated into the Greek tongue, and formed 
the worship of the Greeks, as it constituted almost the whole 
basis of the philosophic system put in shape by Pythagoras, 
the Samian Sage. In later years it was this gospel of Pythag- 
oras that Apollonius of Tyana discussed with Iarchus. But 
trTe manuscript of the original gospel of Christos, that was in 
possession of Iarchus, was so superior to the version of it by 
Pythagoras, that Apollonius became a Gymnosophist. It was 
the custom in those days, when two of the most learned persons 
met to compare views, that they should have no witnesses ; so 
no one knew what took place between Iarchus and Apollonius, 
except what either of them choose to tell. They made the 
mistake of supposing, that what they received from their spirit 
guides came from God or his messengers. That was the mistake 
of antiquity, and it is the mistake of to-day. One medium 
thinks he or she has better and superior guides to those of 
others. There are many places to-day, if mortals had the time 
and money to visit and explore them, where the positive proof 
of these communications could be obtained, commencing with 
Bodleian Library, then at Venice, and at Rome , but principally 
among the Armenian and Maronite convents. And if the 
Christian missionaries do not succeed in destroying the manu- 
scripts of the Grand Lamas, as they descended from one to 
another, all the evidence that any scholar could want to show 
that from Persia the Zoroastrian wave went to India, and the 
countries beyond, would be had. Crishna served as the god who 
put Zoroastrianism in its proper shape ; while Buddha does the 
same for the Gymnosophic Christos. But both these systems 
were more or less mixed with the teachings of Hermes Trisme- 
gistus. I know this communication contains too much truth to 
suit the time in which you live ; but I hope that we, who 
are in the service of truth, may, by sledge hammer blows upon 



SCHOLASTICUS. 501 

the surface of error, put to rout the army of religious fools who 
would prolong that condition of things." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Socrates Scholasticus. 

It was the spirit of the learned and impartial historian of 
ecclesiasticism in the fourth century, who gave that instructive 
communication. No one, when in mortal life, had any better 
opportunity to know what the Christianity of Eusebius and 
Constantine was, than Socrates Scholasticus. He lived at the 
time that Christianity was being creedalized and doctrinized 
into its present orthodox shape. He tells us that the Christian 
ceremonial of the communion service, or Eucharist, was the 
foolish aping of a similar ceremonial observed in the Eleusinian 
mysteries in honor and worship of the heathen goddess Ceres 
and the god Bacchus. There is nothing more certain than this, 
and, that Christian priests and clergymen should still continue 
to take part in that heathen mummery, is simply madness on 
their part, if they would make any pretence that the Jesus 
Christ, in whose honor they practice it, is anything else, or 
more, than the Grecian Bacchus, the sun in the sign of Virgo, 
personified. 

But of especial import is the statement of the spirit of Soc- 
rates, that the Pythagorean philosophy of Greece was wholly 
based upon the gospel of Christos of India. The similarity, if 
not the identity, of the Pythagorean and Buddhist doctrines, 
was fully understood at the period when Socrates lived, and 
had been understood long before, by all the learned people of 
Greece. It was no doubt this knowledge, on the part of Apollo- 
nius of T3'ana, a disciple of Pythagoras, that induced him to 
visit Iarchus in India, about A. D. 46, to ascertain how faith- 
fully Pythagoras had interpreted the Indian gospel of Crishna. 
Socrates tells us that Apollonius found the manuscripts of that 
gospel in the hands of Iarchus so superior to the version of 
them by Pythagoras that he (Apollonius) became a Gymnoso- 
phist. This spirit statement fully explains how it came, that 
so strict a Pythagorean as Apollonius had proved himself to be, 
before going to India, became the renowned apostle of the 
Gymnosophic religion and philosophy, after his return from 
his visit to Iarchus, the patriarch or chief of that wonderfully 
well informed sect of philosophers. 

Socrates tells us in his communication,- that whatever may 



ft* ■• .av. 

•Oj 

I 



GABINIUS. 503 



GABINIUS. 

Roman Governor of Judea. 



M I greet you, sir : — During my government of Judea I was 
constantly fighting the Jews of that time. There were two 
classes of them. They were not exactly divided into Sadducees 
and Pharisees, but their differences were mainly about what 
was called the Ezraite version, and another version of their 
sacred writings made by a man by the name of Onkelos. And 
at this point I will have to correct the history of your time. 
Onkelos lived about seventy-five years before the Christian era. 
He had departed this life about twenty years before I was gov- 
ernor of Judea. The most noted Ezraite advocates were Rabbi 
Aristobulus and his son Alexander. These two were finally 
subdued by me, after a cost of many lives and great expense to 
the Roman government. On assembling at Jerusalem two of 
the most learned Jews, two of the most learned Greeks, and 
two of the most learned Romans, in council, to consider these 
matters, I found that the history of the Jews, as recorded by 
Ezra, consisted of the mixed traditions of the Chaldeans and 
Armenians, which the Jews became acquainted with at the 
time of their captivity. If the Jewish books are critically 
examined, the evidence will be found in them that proves that 
they were borrowed from the two nations I have named. They 
state that the father of the Jews, Abraham or Abrahrn, was a 
Chaldean and not a Jew. Moses, their great law-giver, appears 
to have been a Midianite when his alleged doings are carefully 
read. The council, of which I have spoken, satisfied me that 
the Jews were nothing other than runaway Egyptians. I will 
say, as has another spirit before me, if you have placed before 
you a Jew, a Copt, and an Armenian, and these should be 
dressed alike, you cannot distinguish between their ethrio. 
ical characteristics. Their general attributes of form and 
feature proves them to be of a mixed race and not of a distinct 
race of men, and that neither of them have any claim to the 
antiquity they set up for themselves. Some of my testimony 
you can corroborate — other parts of it you cannot. I was gov- 
ernor of Judea about 57 B. C. " 

Refer to Xouvelle Biographie Generale for account of 
Gabinius. 

With great directness the spirit of Gabinius, states the object 



502 ANTIQUITY UNVEILED. 

have passed or may not have passed between Apollonius and 
Iarchus, that they both made the mistake of supposing they 
were in close and intimate communion with God : and he 
remarks that this was the common mistake of antiquity as of 
modern times. In this he concurs with scores of, other spirits, 
of various religions and sects who have communicated to the 
world. 

We note particularly what the spirit says as to what the 
repositories of confirmatory evidence that exist at various 
points of Europe and Asia, would show as to the truthfulness of 
these communications. It is to be hoped that not only Thibetan 
literature, but the Brahmanical, Buddhistic and Gymnosophic 
literature, as well, will escape the vandalism of Christian Mis- 
sionaries ; for all these alike, would contribute to show that 
each and all of those Oriental religious systems were more or 
less remotely derived from the Zoroastrianism of the ancient 
Armenians ; and that they were nothing more or less than sun- 
worshippers connected with ethical and social laws, modified 
to suit the wants of each of the peoples adopting them. But 
still more significant is the mention by Socrates that the 
teachings of Brahmanism, Buddhism and Zoroastrianism were 
largely mixed with the teachings of Hermes Trismegistus, the 
most enigmatical character in ancient history. 



GABINIUS. 503 



Roman Governor of Judea. 



11 1 greet you, sir : — During my government of Judea I was 
constantly righting the Jews of that time. There were two 
classes of them. They were not exactly divided into Sadducees 
and Pharisees, but their differences were mainly about what 
was called the Ezraite version, and another version of their 
sacred writings made by a man by the name of Onkelos. And 
at this point I will have to correct the history of your time. 
Onkelos lived about seventy-five years before the Christian era. 
He had departed this life about twenty years before I was gov- 
ernor of Judea. The most noted Ezraite advocates were Rabbi 
Aristobulus and his son Alexander. These two were finally 
subdued by me, after a cost of many lives and great expense to 
the Roman government. On assembling at Jerusalem two of 
the most learned Jews, two of the most learned Greeks, and 
two of the most learned Romans, in council, to consider these 
matters, I found that the history of the Jews, as recorded by 
Ezra, consisted of the mixed traditions of the Chaldeans and 
Armenians, which the Jews became acquainted with at the 
time of their captivity. If the Jewish books are critically 
examined, the evidence will be found in them that proves that 
they were borrowed from the two nations I have named. They 
state that the father of the Jews, Abraham or Abrahm, was a 
Chaldean and not a Jew. Moses, their great law-giver, appears 
to have been a Midianite when his alleged doings are carefully 
read. The council, of which I have spoken, satisfied me that 
the Jews were nothing other than runaway Egyptians. I will 
say, as has another spirit before me, if you have placed before 
you a Jew, a Copt, and an Armenian, and these should be 
dressed alike, you cannot distinguish between their ethnolog- 
ical characteristics. Their general attributes of form and 
feature proves them to be of a mixed race and not of a distinct 
race of men, and that neither of them have any claim to the 
antiquity they set up for themselves. Some of my testimony 
you can corroborate — other parts of it you cannot. I was gov- 
ernor of Judea about 57 B. C. " 

Refer to Nouvelle Biographie Generale for account of 
Gabinius. 

With great directness the spirit of Gabinius, states the object 



504 ANTIQUITY UNVEILED. 

of his spirit mission. In the first sentence he uttered, it is very 
plain that he came on a special mission which it was necessary 
to perform without any circumlocution whatever. He had 
come to testify to what he knew of Jewish affairs and the state 
of Jewish literature in the first century B. C. That this spirit 
should have had a very distinct knowledge of this was very 
natural, for he was certainly a man of marked mental ability 
as well as of considerable educational acquirements. Gabinius 
states that during his rule in Judea, he was almost constantly 
fighting with the Jews. This fact is sufficiently confirmed by 
the historical account of his government of Judea. It has 
never been correctly understood just what was the cause of 
the commotion among the Jews at the time Gabinius assumed 
the governorship of Judea. As we have seen, it was 
supposed that it grew out of the rival claims of Aristobulus 
and Hyrcanius to the Jewish throne. The spirit of 
Gabinius informs us what the real question at issue was, 
between the parties ranged respectively under Aristobulus and 
Hyrcanius. It was vastly more a religious one than one that 
was political, as historians have erroneously supposed. One 
single fact is sufficient to show the correctness of what the 
spirit says upon that point. We are told that after Gabinius 
had compelled Alexander, the son of Aristobulus, to submit to 
the Roman power, he went to Jerusalem and confirmed 
Hyrcanius as high-priest. This shows that the contest between 
the Jewish factions was about religious matters more than 
political. The changes which Gabinius made in the govern- 
ment of Judea were measures intended to overcome the 
religious factional hostility that kept the Jews in a state of 
cruel domestic strife. Not only does the spirit truthfully testify 
to the religious nature of the Jewish commotion, of which he 
speaks, but be shows that it was not a conflict between 
Pharisaism and Sadduceeism, such as one hundred years later 
deluged Judea with the blood of those contending Jewish 

factions. The spirit says the Jewish contention was not about 
the spiritualistic or anti-spiritualistic theological doctrines that 
was the main ground of difference between the Pharisee and 
Sadducee sects of the Jews ; but was about the superiority of 
authority as between the sacred writings of Ezra the Scribe, 
and Onkelos the writer of the Targum of the Pentateuch. 
Nothing is more probable than this is true, as the account of 
Onkelos and his Targum will show in the Nouvelle Biographie 
Generale. 



APIANUS. 505 



RPlRfiUS. 

A Pupil of Paracelsus. 



"I WILL salute you, sir :— By saying that truth often 
becomes apparently annihilated, but the wounds which it 
receives from error are only on the surface ; so truth will ever 
triumph in the end. My master, Paracelsus, often frightened 
me by the violence of his emotions. He used to fight the devil 
with the broad-sword, to my great terror, until I came to 
understand him. Clairvoyantly, the devil was just as apparent 
to him as this medium is to you. I, myself, continued to dig, or 
explore into some of the foolishness of my master, but I found 
in all cases, there was this difference between my master and 
myself. When he received either spoken or written communi- 
cations, they all purported to come from God or the devil. 
With myself, Zoroaster, Trajan, Berosus, and Marcellinus, a 
bishop, communicated with or through me. These spirits, 
properly speaking, were my guides, but I knew it not. All 
the communications that came to or through me, w r ere iruoppo- 
sition to the popular theology of my day ; and, although I 
became imbued with the ideas thus imparted, I strictly avoided 
speaking of them, unless compelled to do so. One of the most 
striking points of the teachings of these spirits was this ; that I 
should believe in Unitarianism and not in Trinitarianism. I 
thought at first that I was possessed by a devil ; but, on reading 
the classics, and finding that some of the most intelligent of 
the ancients were guided, or accompanied by demons or spirits, 
I undertook to advocate doctrines contrary to the age in which 
I lived, which ended in causing me physical suffering, but 
spiritual happiness. None of the spirits who communicated 
through me, in any sense, taught the idea of a God in the form 
of a man. They all taught that in spirit life they had never 
found anything to work the regeneration of men but the exercise 
of their own virtues. I wish my communication was more 
what I desired it to be, but it may not be without interest. I 
was known as Apianus. My spirit guide and friend, Marcellinus, 
will follow me." 

Refer to Nouvelle Biographie Generale for account of Apianus. 

There can hardly be a doubt but that Paracelsus was a 
healing medium, as well as a wonderful clairvoyant, but not 
knowing whence his power of healing was derived, he 



506 ANTIQUITY UNVEILED. 

attributed it to God, and hence he was opposed by the devil. 
Apianus was a contemporary of Paracelsus, and was, no doubt, 
a niediumistic pupil of the latter, as he claims to have been. 
The nature of his mediumship seems to have been quite dif- 
ferent from that of Paracelsus. While Paracelsus was controlled 
by spirits who adhered to the popular theology concerning the 
Christian God and devil, Apianus was controlled by those who 
opposed that theological superstition. So heterodox were the 
teachings of his guides, that Apianus tells us that he considered 
himself possessed of a devil ; but that learning that the most 
intelligent of the classical writers had had their familiar demons 
or spirits, he became imbued with their teachings, and under- 
took to advocate doctrines contrary to the popular opinions of 
the age in which he lived. He mentions especially the fact 
that none of the spirits who controlled him ever taught the 
idea of a God-man. 

We cannot but believe that the spirit world made a desperate 
effort, in the sixteenth century to get the people of the earth to 
realize the truths of Spiritualism ; but the power of the Roman 
Catholic Church was too potent to admit of it. Certainly, what 
phenomena were regarded as necromancy, alchemy and 
astrology, at that time, were nothing more or less than the 
manifestations of spirit intelligence and power through 
mediums. That so little is said about the thaumaturgical 
labors of Apianus and his relations with the alchemists and 
astrologers amounts to nothing, for it was the policy of the 
Christian priesthood then, as it is now, to conceal the fact of 
spirits intercourse with mortals, and hence so little has come 
down to us in regard to Apianus' s theological and astrological 
views. 



MARCELLINUS. 507 



JVIA^CELiLtlflUS. 



"I salute you, sir: — There is nothing strange or con- 
cealed but which shall, in the course of time, be revealed. 
All the bishops of my time leaned toward Unitarianism, and it 
must be distinctly understood, that they were bishops of 
Christos and not of Christ. They taught Unitarianism. So 
much so, that you will find, on reference to Dr. Priestly, a 
learned Christian critic, that according to Athanasius, the 
preaching of the second portion of the Trinity was almost 
unknown until the time of Eusebius of Csesarea. I am drawn 
here to-day simply because I controlled the spirit who commu- 
nicated before me, and I did so at the instance of Zoroaster, 
Cham or Ham, Rameses II and Demetrius Phalereus. We 
found the mind of Apianus, such as we could act upon in a 
benighted age, for Christianism is heathenism of the darkest 
kind — it is the heathenism of heathenism. Brahm, Ibraham, 
and the precepts of Hermes Trismegistus were used in my day 
to lay the foundation of what is now termed Christianity. But 
much that they used was stolen from the works of Pythagoras, 
Plato, and the Alexandrian school. The two former had 
relation to Gymnosophism, the others to Eclecticism. These 
two systems were the foundation of Christianity. I have said 
all I will be able to say to-day. I was a bishop of the Armenians. 
I attended a Council of Bishops at Rome, but it was a council 
of Unitarians — not Trinitarians." 

We take the following account of Marcellinus from Mc- 
Clintock and Strong's Cyclopaedia of Theological Literature. 

"Marcellinus, a native of Rome, son of Projectus, is said to 
have been made bishop of Rome, May 3, A. D., 296. As he 
lived in a period of violent persecution, we have but little 
certain information concerning him ; the acts of a synod 
said to have been held at Sinuessa, in 308, relate as follows : — 
Diocletian had succeeded in compelling the hitherto steadfast 
bishop to come with him into the temple of Vesta and Isis, and 
to ofler up incense to them ; this was afterward proclaimed by 
three priests and two deacons who had witnessed the deed, 
and a synod was assembled to investigate the affair, at Sinuessa, 
at which no less than three hundred bishops were present — 'a 
number quite impossible for that country, especially in a time 
of persecution' (Dr. H. B. Smith, in Dollinger's Fables, p. 82, 



508 ANTIQUITY UNVEILED. 

foot note.) Marcellinus denied everything for the first two 
days, but on the third came in, his head covered with ashes, 
and made a full confession, adding that he had been tempted 
with gold. The synod declared that Marcellinus had con- 
demned himself, for the prima sedes non judicator a quoquam. 
This resulted, however, in Diocletian causing a large number 
of the bishops who had taken part in the synod, and even 
Marcellinus, himself, to be put to death, August 23d, 303. 
Although the Roman Breviary, itself, credits this account of 
the weakness and punishment of Marcellinus, this account of 
the synod is now considered spurious both by Romanists and 
Protestants. Indeed, Augustine and Theodoret declared the 
statement of Marcellinus having betrayed Christianity and 
offered sacrifice to idols, false. Dr. Dollinger, in his Fables 
respecting Popes in the Middle Ages, says : 'the acts of the 
pretended synod are evidently fabricated in order to manu- 
facture a historical report for the principle that a pope can 
be judged by no man. This incessantly repeated sentence is 
the red thread which runs through the whole ; the rest is mere 
arppendage. By this means it is to be inculcated on the laity, 
that they must not come forward as accusers of the clergy, and 
on the inferior clergy that they must not do the like against 
their superiors.' As the date and occasion of the fabrication 
Dr. Dollinger assigns those troubled sixteen years (498-514) in 
which the Pontificate of Symmachus ran its course. At that 
time the two parties of Laurentius and Symmachus stood opposed 
to one another in Rome as foes. People, senate and clergy 
were divided ; they fought and murdered in the streets, and 
Laurentius maintained himself for several years in possession 
of part of the churches. Symmachus was accused by his 
opponents of very grave offences. *.* * * * * The hostile 
parties were numerous and influential, * * * and, therefore, the 
adherents of Symmachus caught at this means of showing 
that the inviolability of the pope had been long since recognized 
as a fact, and announced as a rule. * * * * This was the time at 
which Eunodius wrote his apology for Symmachus, and this, 
accordingly, was also the time at which the Synod of Sinuessa, 
as well as the Constitution of Sylvester was fabricated. 
Marcellinus is commemorated in the Romish Church, April 
24th." 

Is it not just as evident that Marcellinus was not a Roman 
bishop, as it is evident that there is no truth whatever as to 
the Synod of Sinuessa? This whole pretended Synod, it is 
admitted, was devised to bolster up the claim of Pope Sym- 
machus as against the claim of King Odoacer, that he had the 



MARCELLIXUS. 509 

right to prohibit the incumbent of the papal chair from selling 
any portion of the property of the church. Whoever Marcellinus 
was, it is almost certain he was not a bishop at Rome. As a 
spirit he says he never was at Borne except to attend a Gnostic 
Council there, and this is most probably what gave rise to that 
supposition. 

The spirit undoubtedly discloses a great truth when he says 
that the bishops of his time were nearly all Unitarians, and 
cites Dr. Priestly to show that prior to the time of Eusebius of 
Caesarea the preaching of the second person of the Christian 
Trinity was almost unknown. We take the following con- 
cerning Dr. Priestly's religious views from Chambers' Ency- 
clopaedia, article Joseph Priestly : 

"Joseph Priestly, son of Jonas Priestly, a cloth- draper of 
Fieldhead, near Leeds, was born at Fieldhead on 13th of March, 
1733, O. S. His mother having died when he was six years 
old, he was adopted by an aunt, by whom he was sent to a free 
school. There he learned Latin and Greek. During vacation 
he taught himself various languages, both ancient and modern. 
For some time he was obliged to abandon his studies, owing to 
weak health ; he then betook himself to mercantile pursuits. 
With returning strength, his literary studies were resumed, 
and successfully prosecuted at a dissenting academy at 
Daventry, under Mr. (afterwards Dr.) Ash worth, successor to 
Dr. Doddridge. Though his father and aunt were strong 
Calvinists, their house was the resort of many men who held 
very different opinions ; and the theological discussions which 
he was in the habit of hearing, seems to have had much effect 
upon young Priestly. Before he was nineteen he calls himself 
rather a believer in the doctrines of Arminius, but adds : 'I had 
by no means rejected the doctrine of a Trinity or that of the 
atonement.' Before leaving home, he wished to join a Calvin- 
istic communion, but he was refused admission, the ground of 
refusal being, that he had stated doubts as to the liability of 
the whole human race to ' the wrath of God and pains of hell 
forever.' During his residence at the academy, he conceived 
himself called on to renounce nearly all the theological and 
metaphysical opinions of his youth. ' I came' he says 'to 
embrace what is called the heterodox side of every question.' 
In 1755 he became a minister to a small congregation at 
Needham Market, in Suffolk, with an average salary of thirty 
pounds per annum. While here he composed his work entitled 
'The Scripture Doctrine of Remission, which shows'that the 
Death of Christ is no proper Sacrifice or Satisfaction for Sin.' 



510 ANTIQUITY UNVEILED. 

His leading theological doctrine seems to have been, that the 
Bible is indeed a divine revelation, made from God to man 
through Christ, himself a man and no more, nor claiming to 
be more. He seems to have rejected all theological dogmas 
which appeared to him to rest solely upon the interpretation 
put upon certain passages of the Bible by ecclesiastical 
authority. Even the fundamental doctrines of the Trinity and 
of the Atonement he did not consider as warranted by Scripture, 
when read by the light of his own heart and understanding. * * 

* * In 1773, he was appointed librarian and literary companion 
to Lord Shellburn, with a salary of two hundred and fifty 
pounds per annum, and a separate residence. He accompanied 
the Earl on a continental tour in the year 1774. Having been 
told by certain Parisian savants that he was the only man they 
had ever known, of any understanding, who believed in 
Christianity, he wrote in reply, the 'Letters to a Philosophical 
Unbeliever,' and various other works, containing criticisms on 
the doctrines of Hume and others. His public position was 
rather a hard one ; for while laughed at in Paris as a believer, 
at home, he was branded as an atheist. To escape the odium 
arising from the latter imputation, he published, in 1777, his 
'Disquisition Kelating to Matter and Spirit.' In this work, 
while he partly materializes spirit, he, at the same time, partly 
spiritualizes matter. He holds, however, that our hopes of 
resurrection must rest solely on the truth of the Christian reve- 
lation, and that on science they have no foundation whatever. 

* * * On leaving Lord Shellburn he became minister of a dis- 
senting chapel at Birmingham. The publication, in 1786, of 
his 'History of Early Opinions concerning Jesus Christ,' 
occasioned the renewal of a controversy, which had begun in 
1778, between him and Dr. Horsley, concerning the doctrines 
of Free Will, Materialism and Unitarianism." 

We have given more than enough concerning Dr. Priestly to 
show that he had given his special attention to the subject to 
which Spirit Marcellinus alludes. Being conversant with the 
Greek-Latin and other ancient languages, he no doubt studied 
closely the views entertained by those who were called 
Christians in the first three hundred years of the so-called 
Christian era, concerning Christ. It is therefore in the highest 
degree probable that Dr. Priestly did declare, (whether on the 
authority of Athanasius, as the spirit says, we cannot say) that 
Jesus Christ as the second person of the Christian Trinity was 
not preached until the time of Eusebius. And we say he 
might just as truthfully have gone further and said, that Jesus 



MARCELLINUS. 511 

Christ was never heard of or preached prior to that time, 
either as part of the Godhead, or as a nian ; for until Constan- 
tine conceived the idea of uniting the Oriental worship of 
Christos with the Western worship of Hesus or Iesus, the 
worship of Iesus Christos was never heard of. It was a matter 
of state policy with Constantine, and not of religious impulse 
at all. This politic movement was opposed by Arius and his 
followers, and hence the fierce and terrible contest that had so 
long raged between these Christian factions. 

The spirit of Marcellinus tells us that he controlled Apianus> 
the pupil of Paracelsus as a medium ; and that he did so at the 
instance of Zoroaster, Cham or Ham, Rameses II and Demetrius 
Phalereus. He says they found the mind of Apianus such as 
they could act upon in a benighted age, and sought to use him 
to get the truths of spirit-life before earth's people. Zoroaster, 
the spirit whom Marcellinus first mentions was the great 
Persian or Assyrian Sage whose teachings now form the basis of 
the Parsee religion. The second spirit named is Cham or Ham 
which would indicate that he was also a great leader and 
teacher, whether in Egypt or elsewhere, we are not permitted 
to know with certainty, for any history that may have existed 
in regard to him has been either lost or destroyed. We take the 
following concerning him from Johnson's Universal Cyclo- 
paedia : 

" Ham, a son of the patriarch, Noah, and the brother of Shem 
and Japheth, was, according to Genesis, the father of those 
nations, which inhabited the Southern countries, Egypt, Lybia, 
etc. The Coptic or native name of Egypt is Kern, Chemia 
with Plutarch, Cheme in the Rosetta inscription, which signi- 
fies 'hot' or 'burnt'; and this circumstance has occasioned a 
very strange piece of reasoning. By supposing the Hebrew 
name Ham is derived from the Hebrew root haman, to be had, 
to be 'burnt', and by supposing that this name of 'hot', 'burnt', 
'sunburnt' was given to the son of Noah prophetically with 
reference to his descendants, Gesenius has tried to establish an 
agreement between the biblical record and the historical fact. 
It must be remembered that the descendants of Ham were not 
all Africans. The Canaanites and Phoenicians, the Cushites 
of the Euphrates Valley, a South Arabian race of importance, 
all were Hamitic. Some of these peoples were closely associated 
with the Semitic races, and made use of languages essentially 
Semitic." 

It is certainly most singular that Cham or Ham should be 



514 ANTIQUITY UNVEILED. 

astray and had its original formulation in India at least sixteen 
hundred years before the Christian era. There were documents 
extant in my day that were as positive as any historical 
manuscripts could be on the points herein set forth. As I said 
before, I refused to join that class of men who wished to lead 
future generations into error, by teaching the existence of a 
myth in the form of a Judean Saviour, that never had an exist- 
ence, and that was but a continuation of the story of Buddha, 
Clirishna and Pythagoras. It was revived by a college of 
Savants who met from different parts of the world, at Alexan- 
dria, to compare notes about twelve years before the Christian 
era, and the positive proofs of this are still in existence at Rome 
and amongst the ruins of certain Christian churches at Ephesus. 
We, the ancient band who are coming through this medium, 
will at length through this or some other mediumistic channel, 
give the directions for excavations at Ephesus where these doc- 
uments now are. They are, what you call, encased in the 
corner-stones of the temples and they are there intact. My 
name was Lactantius. I lived in the first half of the third 
century." 

Refer to McClintock and Strong's Ecclesiastical Cyclopaedia 
for account of Lactantius. 

How completely the above communication of the spirit of 
Lactantius accords with and explains his position towards the 
Christian religion. The value of that communication as light 
to much that is obscure in relation to the source and origin of 
the Christian religion cannot be overestimated. We regret 
that space does not admit of our commenting upon it as it 
deserves. 




PROMETHEUS BOUND. 



The above engraving represents Prometheus, bound to the Scythian 
Crag, and according to the ancient legend dying for mankind to appease 
an angry God. The tragedy of Prometheus was played upon the stage at 
Athens, centuries before the Christian era. These ancient spirits claim 
that the legend of Prometheus suggested to the formulators of Christianity 
the tragedy of the crucifixion of the Christian Saviour of which it was 
the prototype. It was well known in past centuries and is regarded 
as true by some in our day that the legend of Prometheus, the dying 
god, not only suggested the story of the crucifixion but also the 
Christian symbol of the man on the cross. See communications of Con- 
stantinus Pogonatus, page 160; Clement Alexandrinus, page 197; M. 
Atilius Regulus, page 210 ; Lucius Appuleius, page 338; Carneades, 
page 376, and Hennas, page 515. 



HERMAS. 515 



An Apostolic Father. 



"Good afternoon : — In order to be successful as a priest 
you must be influenced by one of two things. Either you must 
have zeal and really believe what you preach, or else you must 
be a dissembler and a hypocrite. These last two qualities were 
the motive power of my mortal actions. I was one of the 
founders of Christianity. I knew that this Christian religion 
and its god-man was nothing but a new version of the old 
story of Prometheus dying on the Scythian Crags for the 
atonement of the sins of mortal man, and to appease an angry 
God. The founders of Christianity, and in saying this I 
impeach the honesty of every one of them, took that whole 
story from a tragedy, played upon the Grecian stage at Athens, 
five hundred years before the alleged Jesus. This god of 
mythology was the principal one from which the story of 
Jesus originated. Why was this? you may ask. I will tell 
you. Because the birth, life, miracles and suffering of this 
Greek god, was set forth in such plain terms, and was avouched 
for, in my time, by so many pagan authors, that we could only 
hope to win them to our cause or religion by duplicating the 
old story, and none helped to do this more effectually than 
myself. But in working for my own popularity I had no idea 
that this Christian religion would ever become as powerful as 
it is to-day. If I had seen, or had had the least conception of 
those long dark ages of blood which has been the result, I 
would have withdrawn in horror of such scenes, as were 
enacted upon this mortal plane after my death. I would say 
to mortals, Oh! study well what you teach by word or pen, 
for you know not the awful injury you may do to the unborn 
generations of the ages to come. I would ask all churchmen to 
pause and reflect, for the day will truly come when you will 
pray that the mountains may fall upon you, not to hide you 
from the face of God, but to hide you from the spirits of injured 
mortals, who look upon you as leading them astray, and whose 
spirit eyes accuse you of your damnable course of dissembling 
and hypocrisy in relation to the most sacred themes that 
concern humanity. The time when I lived was about A. D. 30 
to 90, and my name wasHermas — sometimes called St. Hermas. 
I left what is called an analysis of the various religions of my 



516 ANTIQUITY UNVEILED. 

time. I made my home in many places in Mesopotamia. In 
fact I travelled over very much the same ground as did the 
Cappadocian Saviour, Apollonius of Tyana, in Cesarsea and 
Phoenicia. I also made pilgrimages to Rome and Jerusalem. 
There was a sect then existing in those regions, similar to your 
Communists. They were called by a name that meant non- 
flesh-eaters. They lived on fruit. They were the principal 
founders of Christianity." 

Refer to Nouvelle Biographie Generale for account of Hennas. 

It was the Greek myth of Prometheus that Hermas says was 
the prototype of the Christian Jesus, and that such was the 
fact there can be little if any doubt. We do not think that 
Hermas and his contemporaries made much improvement on 
the original. Certainly, the Greek Prometheus, in god-like 
attributes, far overshadowed his vagrant successor. Think ! ye 
who still adhere to the deception instituted by the founders of 
the Christian religion, of the fearful atonement that Hermas, 
one of its principal founders, has had to undergo, and avoid 
the misfortunes that he points out as the certain result of your 
present course. The high moral teaching and practical con- 
struction of the "Shepherd of Hermas" is strongly confirmative 
of the fact that the author followed the style and method of 
iEschylus in his scheme to establish a new religion. It certainly 
comes entirely from a spirit source, and has none of the 
appearance of a spirit personation. 



IAMBLICHUS. 517 



A Syrian Philosopher. 



"I was a follower of the doctrines of Ammonius Saccas. 
Those doctrines contained all the elements that are neces- 
sary for a true knowledge of, what modern scientists call, 
the law of cause and effect. Ammonius had found that 
the ethics contained in several different sacred books were 
founded on the universal experiences of mankind, but that 
they were erroneous in attributing their teachings to certain 
men who were imagined to have existed or really existed, 
called by the ancient gods ; and whose deeds were magnified 
after death. Those sacred books of different versions were 
blended, and something like the Christian New Testament 
was the outgrowth of the labors of Ammonius Saccas and his 
school. This book was never intended by Ammonius to be 
read in the way in which it is now read, but the key to the in- 
terpretation of it was the Sun's Annual Course through the 
signs of the Zodiac, or the twelve houses of the Sun as they 
have been called. This was the key, and it was given to those 
initiated in the secret meaning of the book. This exclusive- 
ness was adopted to give greater weight to the learned, in the 
minds of the ignorant masses. If this fact were thoroughly 
understood by those calling themselves Christians, they never 
would dare again to preach Jesus Christ and him crucified. 
All the God or gods, after 1,500 years in spirit-life that I have 
been able to comprehend is universal life, as it is demonstrated 
in the spirit and mortal life. My name when here was Iam- 
blichus. Hived A. D. 363." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Iamblichus. - 

Why, we again ask, are so many of the works of the writers 
of the first four centuries of the Christian era not extant to- 
day ; and, especially, not a- single perfect and unmutilated 
work of any of the Pagan — so-called — authors of that most 
interesting era in the world's history ? Let the Roman Catho- 
lic priesthood answer that question. Here we have another 
spirit correcting history. If this communication is correct, 
Iamblichus did not die in the reign of Constantine, but 



518 ANTIQUITY UNVEILED. 

after the reign and death of Julian. But here we have 
the amazing statement made that the Eclecticism of Potamon 
of Alexandria was revived by Ammonius Saccas more than a 
century later, and that the sacred book of Ammonius was the 
original of the Christian New Testament. We .have the as- 
surance, again, from a spirit who certainly knows whereof he 
is speaking, that the Sun is the great central object to the 
Christian theology, the key to which fact has been carefully 
concealed by the Christian successors of Ammonius Saccas. 
Truly, the grave is giving up its secrets, and the light of per- 
fect truth will not be shut out from humanity much longer. 
We esteem it a privilege to be made instrumental in heralding 
the dawn of the opening day. 



SEiiZojai. 

" Good day, sir : — I was born a Catholic. During my life, 
which was an eventful one, I had constantly upon me a desire 
to travel, and finally succeeded in so doing. I visited the ruins 
of antiquity — the Pyramids — Thebes — Berenice. I was an 
Italian, but severed my connections with my native country 
and went to Britain ; and from London, I travelled to the 
Pyramid of Ghiza, and I was the second party that ever 
gained an entrance to that pyramid. I also visited Thebes 
where I found a great many statues and other ancient relics. I 
sent some of these to the British museum, and some to Flor- 
ence, Italy. I also obtained paintings and engravings of the 
tombs, among which was one of Psammonthis, supposed to 
date 400 years before the Christian era. I also flatter myself 
that I was the first traveller that- discovered the site of the an- 
cient city of Berenice. Each one of these discoveries utterly 
destroyed, to my mind, the truth of the Christian religion. 
Why? Because upon these ancient ruins, I found everything 
that I had ever seen in the Catholic churches. The cross — a 
man on a cross — the table — communion cups — a priest swinging 
a censer, St. Andrew's crosses — and it made me think when I 
saw these ruins from two to three thousand years old — when I 
saw all these things that I had been brought up to look upon 
as sacred — it destroyed my faith in the Catholic religion. As 



BELZONI. 519 

a spirit, I find that all these mysteries which the Catholics 
call sacred, were also held sacred, long before there was a 
Catholic church, by the Egyptian priests. That is the reason 
why a great many of the spirits of these ancient priests help 
Catholic spirits to oppose truth, they know it lets in light upon 
their mummeries. I find that spirits who live near the earth 
plane, like to see anything propagated that agrees with their 
own ancient folly ; and especially is this the case with all 
matters relating to religion. The word religion means to bind, 
and that is just what these ancient spirits think the Catholic 
priests are trying to do. I wanted to give this communication 
in order to spread the light. When I think my mortal life over 
more thoroughly than I have had a chance to do to-day, and 
recall what I knew of the ruins of the temples and tombs of 
the ancients, I hope at some future day I can give you a com- 
munication that will make all scholars think and fools to grow 
wise. I died while attempting to explore Africa at Benin, be- 
tween Houssa and Timbuctoo, in the latter part of 1823. — 
Giam Batiste Belzoni.' ' 

Refer to Nouvelle Biographie Generale for account of Belzoni. 

That he should have been able to control the medium so per- 
fectly, as he did, shows that he is as powerful in his purpose 
and will as a spirit, as he was powerful and persevering as a 
mortal. Dare any Christian priest, minister or layman deny 
the truth testified to in that communication that upon the 
walls of the temples and tombs of ancient Thebes in Egypt, 
were delineated every symbol and every ceremony now to be 
seen, in the Churches of Christendom, and this thousands of 
years prior to the Christian era ? We opine not. It does not 
seem to be known that Belzoni had abandoned his religious 
views while on earth, but we feel sure that he has left the evi- 
dence of that fact in his great work. 



520 ANTIQUITY UNVEILED. 



Ammonias the Peripatetic. 
An Alexandrian Philosopher. 



"I salute you, sir : — There is no religion that ever existed, 
as far as I have been able to learn, either as a mortal or a spirit, 
but what had some symbolical personage that was recognized 
as the head of that religion. In my day, sir, in Alexandria, 
all religions were represented by symbols, and most of these 
symbols were represented on plates or pottery, and some on 
copper, and these were used as are your blackboards in your 
schools of learning. The pupils, however, were not taught the 
true meaning of those symbols, but only received the construc- 
tion put upon them by the master. Now each teacher in these 
different schools set himself up as the best expounder of the 
ancient religions, and each one of them leaned toward some 
favorite Greek, Latin, or Phoenician author. Their ideas of the 
teaching of those authors were so mixed, that their purity was 
lost. The masters thought of only one thing — self-exaltation. 
They combatted each other fiercely, and as the pupils followed 
their masters, so contests were frequent among them, somewhat 
like the contention between the students of modern universities. 
From the plates, of which I have spoken, I am convinced fully 
that the whole story or history of Jesus of Nazareth, is nothing 
more than the re-deification of some of the older gods, such as 
Chrishna, Prometheus and Apollonius of Tyana. In fact any 
person who thoroughly understands the art of sculpture, will 
find that the resemblance between the carved features of 
Jesus and those of Chrishna, are almost identical ; and it is 
this resemblance that makes the Christian missionaries and 
priests so ardent in their desire, to destroy all idols, as they 
term these sculptures. There is another point I want to 
impress upon you people, and it ought to be anxiously watched 
by you, and that is that you should make sure that those persons 
who are making excavations for the unearthing of antique 
relics, should be free from all Christian prejudice, for the reason 
that those relics if preserved, will throw light on the supersti- 
tion called Christianity. I will add that at the time I lived in 
mortal form toward the close of the first century, neither our 
teachers in Alexandria, nor in any part of the then civilized 
world, knew aught of the Christian Saviour. There is one 
thing further that I wish to say, and that is, that I think it is 



AMMONII'S THE PERIPATETIC. 521 

the uttermost foolishness for spiritual lecturers and mediums, 
now living in the mortal form, to say that Jesus was a great 
medium ; when in fact his whole history was started by 
Potamon, myself, Ammonius Saccas, Plotinus, and others of 
that school. It is a combination of the Eclecticism that was 
put in shape about A. D. 250, and worked up as a new idea and 
a new collection of moral precepts, when in fact it is nothing 
but a combination of Indian, Phoenician and Grecian moral 
precepts. My name when here was Ammonius the Peripatetic. " 

The only biographical references we can find to Ammonius the 
Peripatetic are the following brief ones. Smith's Greek and 
Roman Biographical Dictionary says : "Ammonius the Peripa- 
tetic, who wrote only a few poems and declamations. He was 
a different person from Ammonius the teacher of Plotinus. 
(Longinus ap. Porphyr. in Plotin. vit.)" And Thomas's 
Dictionary of Biography etc., says: "Ammonius a Peripatetic 
philosopher, who taught at Athens or Delphia, in the latter 
half of the first century. He was the preceptor of Plutarch, 
and endeavored to reconcile the doctrines of Plato and Aristotle. 
Plutarch wrote a life of him which is not extant." And why, 
we ask, is not that life of Ammonius the Peripatetic extant. 
Let the Christian priesthood answer, especially those who are 
possessed of the secrets of the Roman Catholic Hierarchy. It 
will be observed that Longinus, a Neo-Platonist Eclectic, refers 
to Ammonius in connection with Porphyry and Plotinus, the 
great lights of Neo-Platonism, which shows very plainly that 
he preceded even Ammonius Saccas, in reviving the Eclectic 
philosophy of Potamon, the latter not having been similarly 
engaged until about the beginning of the second century. It 
will be observed that he speaks of himself as succeeding 
Potamon, and as preceding Ammonius Saccas, Plotinus and 
others, in continuing the Eclectic School of Philosophy. Such 
being the spirit who communicated, who can over-estimate the 
importance of that testimony to the utter falsity of the Christian 
religion? We regret that time and space will not admit of a 
more detailed criticism of this undoubtedly genuine communi- 
cation. 



522 ANTIQUITY UNVEILED. 



RJiRSTRSlMS. 

Librarian of the Vatican Library. 



"Good day, sir:— In my mortal life I was a Catholic— a 
Roman abbot, and librarian in the Vatican between the eighth 
and ninth centuries ; and I come here to endorse what the 
last spirit said, for I know that the various meetings or councils 
of bishops had for their object the suppression of all books that 
were in any way damaging to the Christian religion. Although 
they did everything they could do to destroy all accounts of 
deified men, called gods or saviours, yet enough is written, 
upon the temples of antiquity, to enlighten any inquiring mind 
as to the fact that the Christian religion was the outgrowth of 
the teachings of the schools of Alexandria from A. D. 50 to A. 
D, 200, and that this fact can neither be doubted nor questioned 
by any honest unprejudiced man. Two books similar to those 
attributed to Matthew and John were taken bodily from a Greek 
author, commenting on or writing about Prometheus and the 
teachings of the followers of that God after his supposed death ; 
and this Greek book was well known and extensively read at 
Alexandria, and a few copies of it were yet extant in my day, 
but whether they are yet so, I cannot tell ; for each pope who 
came after my time did what he could to interpolate or destroy 
such ancient works. There are priests around me here to-day 
who gnash their teeth and howl as spirits to see me certifying 
to the truth ; but as an honest spirit, I cannot stand back and 
endorse that religion that I know to be utterly and entirely false. 
There is no evidence — there was none in my day — not a scrap 
of authentic writing, to show that such a man or god as Jesus 
Christ ever existed; but there was this kind of evidence, and 
plenty of it, to show that the real Jesus of Nazareth was 
Apollonius of Tyana, the Cappadocian Saviour ; and those 
priests who worshipped openly Jesus of Nazareth, were con- 
stantly engaged in collecting the sacred relics of this Apollonius. 
All the portraits, pictures or statues of Jesus of Nazareth are 
but the copies of basso-relievos of Apollonius ; and when you 
open your modern Bibles and see the pictures of your Jesus, 
you are looking upon the face of Apollonius of Tyana. No pope 
nor Catholic king, no noble nor scholar, that is well informed, 
can truthfully deny what I here assert. The time has come 
when the world is ripe for the truth. The time is approaching 



ANASTASIUS. 523 

when popes, emperors and kings must go down before the 
universal rights of humanity. Each man and woman must 
become their own priest, with none to go between them and 
the only true religion — simple and truthful spirit communion. 
This communication will live, and will sound the bell of 
liberty, long after you and the medium have been transferred 
to spirit life. My name was Anastasius — surnamed Bibliothe- 
carius — so-called on account of my biblical knowledge, which 
is not of much account now." 

The only account we can rind of Anastasius is in McClintock 
and Strong's Ecclesiastical Cyclopaedia. "Anastasius (Biblio- 
thecarius), librarian of the Vatican, and abbot of St. Maria 
Trans-Tiberim at Rome, a celebrated and learned writer of the 
9th century. The dates of his birth and death are unknown. 
He was on terms of intimacy with the learned men of his age, 
especially with Photius and Hineman. He was present in 869 
at the eighth council of Constantinople, where Photius was con- 
demned. He translated the Acts of the Council from Greek 
into Latin. He wrote a Historia Ecclesiastica ; but the most 
important of his writing is a History of the Popes." It was 
beyond all question the spirit of this learned Catholic author 
and librarian of the Vatican, that gave that communication. 
Taken in connection with the preceding communication from 
Ammonius the Peripatetic, there can be no possible doubt that 
all that has been said by both spirits is strictly true. How 
long can the Christian superstition endure the blazing light of 
such testimony ! 



524 ANTIQUITY UNVEILED. 

JOriRTHfflPi SEfi UZZIEU. 
One of the Writers of the Targums. 



"I salute you, sir: — I ani the Jew that wished to speak 
to, or communicate with you sometime back, as a contempor- 
ary of the so-called Jesus Christ. I was one of the writers of 
what is termed the Targums. There was only one older than 
myself, whose writings have come down to modern times. His 
name was Onkelos. As in the past, most of the communica- 
tions have been of a character that bore more particularly on 
Jesus, my communication to-night is an arraignment of the Old 
Testament. The legends and traditions of the Jewish people 
extend no farther than Ezra the Scribe. The marginal notes 
upon all the ancient manuscripts went positively to show that 
the whole of what is called Jewish history was stolen bodily 
"from Chaldean history during the Babylonish captivity ; and 
this is proven by the nativity of their great ancestor Abraham, 
whom their own traditions admit to have been of Uz in Chal- 
dea. All the intervening characters between Abraham and 
Caiphas the high priest, in my day, are so intermingled with 
Chaldean tradition, that it is hard to discriminate between 
what is Jewish and what Chaldean. In astrology, Chaldea 
was one of the most learned nations in antiquity. How many 
of the Chaldean gods and heroes were borrowed from the stars 
I know not. That the Jewish Jehovah is but a modified (and 
a bad modification at that) of Jove, I will freely acknowledge, 
though I am a Jew. I think with all the learned men of my 
day, that the Jewish Moses was simply used in a typical sense 
to signify a hero whose antiquity was so remote that there was 
no means of ascertaining the truth as to his origin. In short, 
Moses was a creation of Jewish priests, in order to gain power 
through ceremonial religion. Coming down to my own time, 
I knew of no Jesus except the one that has been specified in 
some of the previous communications, and he was Jesus Mala- 
thiel, who was, not exactly a bandit, and who was executed 
by Roman javelins in the form of a cross, for what might be 
termed revolt. He was one of the disaffected toward the 
Roman government. I would say to the Jewish people as a 
spirit, that they who wait for any Redeemer or Messiah to 
either restore the Jewish polity, or to save themselves from the 
consequences of their sins, will wait in vain. The aphorism of 






JONATHAN BEN UZZIEL. 525 

the spirit life is, ' Every man and woman their own re- 
deemer.' I hope this may do good in the promulgation of 
truth. My name was Jonathan Ben Uzziel. , ' 

Refer to McClintock and Strong's Cyclopaedia of Ecclesiasti- 
cal Literature for account of Jonathan Ben Uzziel. 

If this communication is authentic, then it is very certain 
that the Jewish Scriptures are nothing more than paraphrases 
of Chaldean writings, instead of being, which they purport to be, 
Original Jewish writings. This spirit tells us that " the Jewish 
legends and traditions extend no farther back than to Ezra the 
Scribe," only about to B. C. 450 or 460, which is strongly cor- 
roborated by their internal evidence, as well as by the general 
facts of history. The great antiquity of the Jewish scriptures, 
as they have come down to us, is certainly untrue. As Chal- 
dean legends and traditions they undoubtedly existed long 
before they were paraphrased by the Jews. Much of this para- 
phrasing having been done by Onkelos and Jonathan Ben Uz- 
ziel, in the century before and the century after the alleged 
birth of Jesus Christ, the God-begotten son of the Virgin 
Mary. More than that, the spirit tells us the marginal notes 
on all the ancient manuscripts, went positively to show that 
the whole of what is called Jewish history, was stolen bodily 
from Chaldean history, during the Babylonish captivity ; 
and to show this he alludes to the fact that Abraham the 
alleged great ancestor of the Jews, was of Uz in Chaldea ; 
and that all the historical characters intervening between 
Abraham and Caiphas, the high priest in the First cen- 
tury A. D. were so intermingled with Chaldean tradition, 
that it is almost impossible to distinguish how much is 
Chaldean and how much has been added by Jewish writers. 
This is very apparent to any attentive well informed reader of 
the so-called Hebrew legends and traditions. The spirit of this 
learned and accomplished paraphrasist of Chaldean history 
admits that the Jewish Jehovah was but a bad modification of 
the older Greek supreme god, Jove. He denies that Moses was 
a historical personage, but being used by the Jewish priest- 
hood as a typical myth, about whom nothing certain could be 
known, he was made the basis of their ceremonial religion. 
This spirit who lived and flourished during the first half of the 
first century, tells us positively that he never knew any Jesus, 
except Jesus Malathiel, an insurgent Jew, who was executed 



526 ANTIQUITY UNVEILED. 

by Roman javelins in the form of a cross. We have no doubt 
of the authenticity of that spirit communication, and for the 
following reasons : 1st. It is beyond all question a spirit com- 
munication ; 2d. It comes from a spirit thoroughly conver- 
sant with the history and literature of the Jews ; 3d. No one 
could have been better informed on those points than Jonathan 
Ben Uzziel ; and 4th. We can conceive of no possible reason 
why any spirit sufficiently well informed to have given that 
communication should have personated another spirit. It 
being, then, authentic, we accept it, as being substantially if 
not literally true. In view of the light thrown by this and 
other returned spirits upon Jewish theology, what becomes of 
the foundation of the so-called Christian religion? Let the 
Christian priesthood answer if they can. 



SflflOmSnGAOfl. 



11 1 salute you, sir :— I was a Jewish teacher and writer, or 
what is termed, by you moderns, a paraphraser on the Old 
Testament, at Babylon, in the 10th century, A. D. These 
Arabic versions were copied from Onkelos, in what is known 
as the mixed Hebrew and Samaritan tongues, their original 
purport or real object had become, by that time confused by 
the alterations and interpolations made in them, to suit the 
views of the Rabbis of the various Jewish sects, who had para- 
phrased them. So much so, that the modern King James's 
version of the Old Testament is merely a patchwork of the 
Targums of Onkelos, Jonathan Ben -Uzziel, Aquila and my- 
self. They have mixed these to such an extent, that if an 
ancient Targum writer could now make his appearance in mor- 
tal form, with what he really did write, you would be ashamed 
to find how much of the Old Testament is the stolen history of 
Chaldea and Egypt ; instead of having any real bearing upon 
Jewish history. The Jews have no history — or what may be 
termed real history — as a people, anterior to about 450 B. C. 
Prior to that time, their so-called history is made up of ac- 
counts of Chaldean and Egyptian heroes and myths. In an- 
cient times all religions were composed by men, or principles, 
deified and transferred afterwards to represent some new star 



ARNOLD. 527 

that had just made its appearance, or so alleged by the priests, 
about the date when the moral principle became understood, 
and its usefulness proven by test of mortal experience. As a 
spirit I have long felt it my duty to return here, when I could 
obtain the conditions to do so, and after proper preparation, 
contribute my mite towards promoting truth." 

Refer to Biographie Universelle for account of Saadias-Gaon. 

We venture to predict that if ever the writings of Saadias- 
Gaon are read by the light which that spirit communication 
throws upon them, the present version of the Old Testament 
will be found to be, as this spirit says, not copied from orignal 
Jewish records, but a patchwork of the Targums of Onkelos, 
Jonathan Ben Uzziel, Aquila, and Saadias-Gaon, which, as 
the returning spirit of the latter tells us, were, in the main, 
Hebraic-Samaritan versions of Chaldean and Egyptian legends, 
having no relation to the history of the Jews, so altered by 
Jewish Rabbins as to disguise their origin and nature. And 
that concoction of Chaldean and Egyptian fictions is made 
the basis and ground-work of the Christian faith. 



Abbot of Citeaux. 



" Goob evening, sir : — Long and weary has been my jour- 
ney since leaving the mortal form. The curse of my spirit life 
has been remorse for being a fanatic and a bigot. May this 
fair earth never'be cursed again by such things in human form 
as myself. Catholic Christianity has damned me deeper than 
the hell of the Grecian Pluto. Torments of conscience have 
been to me what no tongue could express. My deeper curses 
alight upon those who made me what I was in mortal form, 
and my everlasting hate abide with those in mortal form who 
continue to teach the damnable doctrines that I taught. You 
probably wonder who this is that speaks to you. I was one of 
the hell-fire bigots who murdered the poor innocent Albi- 
genses, and who, with an army of vindictive devils like my- 
self, spared neither age nor sex at Beziers, in the thirteenth 
century ; and I come back here to-night, to speak to all church- 
men ; first, to tell them that their doctrines are erroneous, 



528 ANTIQUITY UNVEILED. 

and their Saviour a lie ; and secondly, if they do not wish to 
suffer for hundreds of years in a hell of conscience, taunted by 
their victims, let them repent at once. To the good — the pure 
— the spirit life is beautiful ; but to those who are immoral — 
and bigotry is always immoral, no matter in what form it is 
shown — it is horrible. If they would escape what I have tried 
to picture in language here to-night, let them throw aside their 
foolishness and wickedness, and accept reason instead of a 
myth for a Saviour. Whilst this confession is apparently only 
listened to by those you see here present, there are thousands 
of listeners who would damn me if they could ; but there is a 
bright host on the other hand that I go to join. My name was 
Arnold, abbot of Citeaux." 

We find the following reference to Arnold, Abbot of Citeaux, 
under the head "Albigenses," in McClintock and Strong's Cy- 
clopaedia of Ecclesiastical Literature : 

" At the beginning of the 13th century a crusade was formed 
for the extirpation of heresy in Southern Europe, and Inno- 
cent III. enjoined upon all princes to expel them from their 
dominions in 1209. The immediate pretence of the crusade was 
the murder of the papal legate and inquisitor, Peter of Castle- 
nau, who had been commissioned to extirpate heresy in the 
dominions of Count Raymond VI. of Toulouse ; but its real 
object was to deprive the Count of his lands, as he had be- 
come an object of hatred from his toleration of the heretics. It 
was in vain that he had submitted to the most humiliating 
penance and flagellation from the hands of the legate Milo, 
and had purchased the papal absolution by great sacrifices. 
The legates, Arnold, abbot of Citeaux, and Milo, who di- 
rected the expedition, took by storm Beziers, the capital of 
Raymond's nephew, Roger, and massacred 20,000 — some say 
40,000 — of the inhabitants, Catholics as well as heretics. ' Kill 
them all,' said Arnold, ' God will know his own.' " 

The spirit of this bloody and murderous fanatic and bigot 
returns, after six hundred and seventy years, to confess his re- 
morse and expiate his dreadful crimes, by bearing witness 
against the terrible guilt of the Roman Catholic Christian 
Church and its false and ruinous teachings. It is a fortunate 
thing for him, even after living in that long hell of remorse, 
that he found the mediumistic channel, in a poor humble here- 
tic, such as he would once have gladly butchered, through 
whom to expiate his terrible acts of wrong, and get a relief 
that he could not otherwise have done. And with such testi- 



BAINBRIDGE. 529 

mony as this, coming constantly from the world of spirits, we 
have professed Spiritualists ready and willing to slander and 
misrepresent the medium through whom this testimony is 
coming ; and ourself for sending it abroad through the world ; 
and this, because they want to tack the infernal thing to 
Spiritualism, to smother the truth so long kept back from man- 
kind. 



An English Astronomer. 



" Good evening, sir :— Like others who have communicated 
here to night, I feel it my duty to comment on my mortal 
career, and tell how much benefit I have received from it as a 
spirit. In this mortal life I was an astronomer ; and a study 
that I took great pleasure in, was correcting the astronomical 
charts and maps of the ancients. In this work I not only 
killed the Saviour, so-called, I destroyed God, also, in my be- 
lief. In my time it was policy to conceal your belief ; to have 
told the truth would have ruined one's material interests. 
There was not an ancient astronomical chart or map, or any- 
thing appertaining to the zodiac, but what explained the whole 
story of the house of Bethlehem, or house of corn, and the 
sign of the Virgin, and in fact all the signs made it very plain 
that the history of Jesus Christ was all written amongst the 
stars, thousands of years before the alleged time of his birth. 
And I have not been disappointed, as a spirit, in finding that 
to be true which I discovered while here ; for I find this same 
astronomical or astrological allegory running through all na- 
tions and tribes of spirits. The oldest of these say that the 
whole idea originated in one thing, and that was the custom of 
making sacrifices. They began with sacrificing inferior ani- 
mals, and ended with sacrificing human beings. The different 
states of astronomy or astrology, corresponded with the char- 
acter of the sacrifices made at various periods, and these were 
placed among the stars. If I had lived to finish my last work, 
I would no longer have concealed what I had learned, from 



530 ANTIQUITY UNVEILED. 

fear of the clergy. I went to spirit life in 1634, and. my name 
was John Bainbridge." 

The guide said, after the control was yielded, that the spirit 
was a native of Ashby de la Zouch, born some where about 1560. 

Refer to Biographie Universelle for account of Bainbridge. 

The Penny Cyclopaedia says, that Bainbridge "was a good 
Oriental scholar, having studied Arabic for the purpose of 
reading the astronomers of that language." It is indeed very 
strange that so very little has been recorded of the labors of 
this undoubtedly learned and accomplished scholar and as- 
tronomer. We infer that his unpublished works disclosed too 
much for the safety of the Christian allegory. We feel strongly 
impressed to believe that the spirit of John Bainbridge re- 
turned at this time, not only to testify to what his learned in- 
vestigations in ancient astronomy led him to discover, but to 
point out the significance and value of his suppressed works. 
What would we not give to be able to follow up and unearth 
the literary treasures that are being pointed out through these 
wonderful disclosures. 



chafes }iR^t>\htio^. 

An English Theologian. 



"Good afternoon, sir : In this mortal life I was deeply 
interested in the Christian religion. My name was Charles 
Hard wick, and I came to my death on the 16th of August, 1859, 
while ascending the Pyrenees. The last title that I had, in the 
mortal life, was archdeacon of Ely, England. I am used here, 
as was the first spirit who controlled at the last seance, (Charles 
Francis Alter,) to prepare the way for a concentration of 
wisdom, necessary for the ancient spirit witnesses who will 
follow me here to-day. I wrote many works, although dying 
at the early age of thirty-eight. They were principally devoted 
to showing that Christ and Christianity were superior to all 
other religions. What will follow is the result of my exper- 
iences in spirit life. As a mortal I was too enthusiastically 
blind to consider the value of the testimony of ancient authors 
which I examined in my researches. I commenced by com- 



HARDWICK. 531 

paring the religions of India, China, Egypt, Medo-Persia, 
America and Oceanica, with each other ; and after an exami- 
nation of the whole of the religious systems of the globe, I 
showed, in my work, the foolishness of what I called paganism 
as compared with Christianity. But as a spirit I am compelled 
to say that I was altogether wrong in my geographical 
placements of religions. India is not the mother of civilization 
and the originator of all religions. Nubia, Kordofan and 
Ethiopia were the countries in which the most remote civiliza- 
tion arose ; thence it spread into prehistoric Egypt. The most 
ancient monuments of Egypt go far beyond the age ascribed to 
Moses. Thence it passed to Chaldea and Assyria ; and thence 
into India. I do not mean to say that those countries were not 
before inhabited, but their peoples were ignorant and barbarous. 
From India the tide of civilization flowed East and West. The 
first by way of the lands extending far in the Pacific Ocean to 
America, and the second by way of the Mediterranean and the 
Black Seas into Northern and Southern Europe. There was 
two emigrations from Asia to America before those continents 
were historically known ; one by way of Behring's Strait, and 
the other by way of Boro Bada, (which was the ancient name 
of Java) across the Pacific to Guatimala. As the more southern 
emigrants had a finer climate than those who went by way of 
the north, who landed in North America, they advanced 
more rapidly than did the latter. And to show you what we 
know to be the fact as spirits, to wit : that there was intercourse 
between the Western and Eastern continents firmly established 
before the Mosaic period, we will call your attention to the 
fact that the Mexican god Quetzalcoatl was worshipped in 
Southern India, the latter country receiving him from the 
former by way of the islands of the Middle Pacific. Indeed 
there was more than one interchange of Gods between Asia 
and America, as in the course of time the one became more 
advanced in civilization than the other. Quetzalcoatl, Ibrahm 
and Gautama occupied with these kindred peoples the same 
position, that of Saviour, as Jesus Christ does to the Christians ; 
and as no man could see the father of the Universe, they one 
and all resorted to an intercessor in the way of a Sun, (not Son) 
which they represented in human form. This is as much as it 
is necessary for me to say at this time. I will close by saying 
that I have found as a spirit that no faith or belief not founded 
on fact and reason will avail any one. If you think to rest 
upon them you will find that an avenging spirit force will 
compel you to testify to what you must know to be true as a 
spirit. I thank you for the favor of being heard." 

Refer to the American Cyclopaedia for account of Hardwick. 



532 ANTIQUITY UNVEILED. 

Such was the field of inquiry that engaged the attention of 
Mr. Hardwick, and upon which he set out to exalt the Christian 
religion at the expense of the more ancient and philosophical 
"heathen" religions from which it was bodily stolen. The 
spirit tells us that as a spirit he had discovered his mistake in 
locating the different religions of the world ; and that instead 
of India being the mother of civilization and of religions, that 
these arose in Nubia, Kordofan and Ethiopia. He tells us that 
from the latter countries religion spread over ancient Egypt, 
as its most ancient monuments show ; that from Egypt it 
passed to Chaldea and Assyria ; thence into India, and thence 
East and West, to America and Europe. He says there were 
two emigrations from Asia to America, one by way of the 
northern connection between the two continents, and one from 
Boro Bodo or Boro Bada by way of the Pacific islands — Boro 
Bada being the ancient name of the island of Java. This 
statement of the spirit is strongly corroborated by all known 
archaeological and historically recorded facts. We are strongly 
inclined to believe his further statement, that long before the 
Mosaic period there was intercourse between Asia and America. 
As we have before shown, the god Quetzalcoatl of Mexico or 
the Aztec Buddha, was identical with the god Buddha of the 
Asiatics, and especially of the inhabitants of Southern India. 
How this ancient intercourse was kept up between the two 
continents we can only conjecture. There is much reason to 
believe that at no remote geological period much of what is 
now the Pacific Ocean was land ; but even if this were not the 
case, and there were intermediate islands which are now sunk 
beneath the ocean, the most primitive knowledge of navigation 
would have sufficed to provide for the supposed intercourse. 

It is at all events very certain that Quetzalcoatl in Mexico, 
and Ibrahrn of the Brahmins and Gautama of the Buddhists of 
India, were to those peoples what Christ is to Christians, their 
respective saviours. Refer to Prescott's Conquest of Mexico for 
account of Quetzalcoatl. 

The spirit therefore was correct in saying that Quetzalcoatl 
was regarded by the Mexicans as the Saviour of their race. In 
this instance it will be seen that this Mexican Saviour was the 
Sun, that god of the air-realm which is the creator of the fruits, 
flowers and other blessings which beautify the earth and con- 
tribute to the happiness of man. 



MESROP OR MESROB. - 533 



An Armenian Theologian. 



"I am here to-day to throw light upon what Philostratus 
failed to explain, to wit : the Testament of Apollonius of Tyana. 
The Coptic or Eg3 T ptian version of the Scriptures, contained 
the Pentateuch, the Psalms, and the Proverbs of the Old Testa- 
ment and the New Testament to Revelations. I was myself, 
what was called in those days, a targum writer, and published 
an Armenian version of the Scriptures ; and my particular 
guide in doing this was the Coptic version before mentioned. 
It went in my day under the title of "The Holy Invocations ; 
or The Actions of the Great Son of God, Apollonius of Tyana," 
the purpose of which, Apollonius said, was to set forth the 
thoughts of the sages of the past, which he had obtained by the 
aid of books ; but that the actions and miracles therein set 
forth were his own. He, Apollonius, travelled over all the 
countries therein mentioned, and was well known in certain 
portions of India, Armenia, Abyssinia, Egypt, Cappadocia, 
Judea, Greece, Home and Asia Minor ; and he performed his 
miracles and preached his doctrines in all those countries. He 
was worshipped as a divine being as late as A. D. 275, under 
the abbreviated names of Apol, Pol and Lesbos. Pol was 
pronounced in the Armenian Paul. [Was Apollonius called 
Lesbos?] He was known by that name in the Eastern 
Countries. Lesbos signified nearly the same as is signified by 
the term grand Llama of Tibet, in your time. It meant the 
sainted Son of God, the Initiated one, who possessed the 
Father's secrets. My Armenian version was published under 
its proper title "Apollonius, the Son of God's Teachings and 
Morals" : but this title was altered by the man whose spirit 
will follow me, Parlinus, the first Archbishop of York, 622. 
He will follow me and make plain what I have left unsaid. I 
thank you for this hearing. We have sought to have these 
communications interlock, so that they cannot be disturbed." 

We take the following account of Mesrop or Mesrob, from 
McClintock and Strong's Cyclopaedia of Biblical Literature. 

' ' Mesrop, also called Mashtoz, the noted translator of the 
Armenian version of the Bible, was born in the latter half of 
the fourth century, in a small village of the province of Tarou. 



534 ANTIQUITY UNVEILED. 

He was at first secretary of the Armenian patriarch Nerses the 
Great, and afterwards became his minister of ecclesiastical 
affairs. After filling this position seven years, he went into a 
convent, but, failing to find any satisfaction there, he went 
into a desert, where he gathered about him a number of young 
men as scholars. Under the government of the patriarch 
Isaak (Saak) the Great (A. D. 390-440), Mesrop was commis- 
sioned to preach as missionary, for which position he was es- 
pecially fitted by his thorough knowledge of foreign languages. 
He now found need of an Armenian version of the Scriptures, 
the version of the clergy being in the Syriac, a language but 
little understood by the populace. After having spent several 
years in the arduous task, and that with but little show of suc- 
cess, he resolved to throw himself upon the mercy of his Lord 
and God, and seek at his hands the wisdom and knowledge 
required for the successful accomplishment of his undertaking. 
Nor did he wait long for an answer to his prayer. While so- 
journing at Samosata, we are told, he was led to see the 
different types engraved in a rock, and that he could remember 
every single letter so plainly, that he was able to describe 
them to the distinguished calligrapher Rufanus, who finally 
composed the desired alphabet. He immediately commenced 
the gigantic work of translating the Bible from the Greek 
into the Armenian, a version that w T as introduced afterwards 
into that part of Armenia, governed by his king Vramshapuh. 
By request of other sovereigns, he made also translations for 
the Georgian and Albanian countries. A change in the gov- 
ernment obliged him to quit Persian territory, and he sought a 
new home in Grecian Armenia, where he continued his activ- 
ity under the special protection of the emperor Theodosius of 
Constantinople, and the patriarch Atticus. In spite of the 
severe crusades against the members of the new religion, he 
continued to inspire his scholars and friends with confidence 
in their final success, and defeated several times the various 
attempts to introduce idolatry in the practice of a pure Catho- 
lic religion. One of his later great works was the translation 
of the liturgical books of the Greek, into the modern Armenian 
language. After the death of his old companion Isaak I., 
Mesrop was elected patriarch of Armenia, but he died the 
next year, February 19, A. D. 441. A critical edition of Mes- 
rop's translation of the Bible appeared in Venice, in 1805, in 
four volumes. As an energetic and scientific man, Mesrop 
ranks among the most important combatants of the Christian 
religion in the early centuries, when the communication of the 
new religion met especially with great obstacles in the East, for 
want of written languages. Mesrop furthered literature among 



MESROP OR MESROB. 535 

his countrymen, not only by his own literary productions, but 
by founding ' a whole school of remarkable thinkers and 
writers,' that created what is called ' the golden period' for the 
enlightenment of Ancient Armenia. (Malan)." 

This seems to be all and more than was known concerning 
Mesrob and his theological labors. It will be seen, if the com- 
munication of the spirit is true, that the nature of the 
Armenian version of the Scriptures, as it is called, has been 
wholly misapprehended. In order to place before the reader 
all that can be said against its truthfulness, we will copy what 
the same Cyclopaedia says of what has been called the Coptic 
version of the Scriptures : 

"Egyptian versions of the Holy Scriptures. After the death 
of Alexander the Great, the Greeks multiplied in Egypt, and 
obtained important places of trust near the throne of the 
Ptolemies. The Greek language accordingly began to diffuse 
itself from the court among the people, so that the proper 
language of the country was either forced to adapt itself to the 
Greek, both in construction and in the adoption of new words, 
or was entirely suspended. In this way originated the Coptic, 
compounded of the old Egyptian and the Greek. There is a 
version in the dialect of Lower Egypt, usually called the 
Coptic or, better, the Memphitic version ; and there is another 
in the dialect of Upper Egypt, termed the Sahidic, and some- 
times the Thebaic. 1. The Memphitic version of the Bible — ■ 
The Old Testament in this version was made from the 
Septuagint and not from the original Hebrew. It would appear 
from Munter that the original was the Hesychian recension of 
the Septuagint then current in the country. There is little 
doubt that all the Old Testament books were translated, though 
many of them have not been discovered. Although this version 
(not the Thebaic) seems to be that exclusively used in the 
public services of the Copts, it was not known in Europe till 
Dr. Marshall of Lincoln College, contributed some readings 
from it to Bishop Fell's New Testament." 

It was undoubtedly to this Memphitic Coptic version that 
the spirit referred. The spirit expressly says that he translated 
his version of the Scriptures from the Coptic, and not from the 
Greek. This fact was undoubtedly known, and hence the 
attempt to make it appear that the Coptic tongue was a Greek 
idiom. This is certainly not a fact. The Coptic language is in 
its basic features and its details, the spoken language of the 
ancient Egyptians, and in later times became interspersed with 



536 ANTIQUITY UNVEILED. 

Greek and Arabian words, which were assimilated and made 
to conform to the grammatical principles of the ancient 
Egyptian language. This is admitted on the same theological 
authority, which says : 

"Coptic language, a mixture of ancient Egyptian with Greek 
and Arabic words, spoken in Egypt after Christianity. It is 
notnow a spoken language, having been everywhere supplanted 
by the Arabic." [The Coptic was certainly a written and 
spoken language before the Christian era.] "It has not been 
spoken in Lower Egypt since the tenth century, but lingered 
for some centuries longer in Upper Egypt. It is, however, 
still used by the Copts in their religious services, but the lessons, 
after being read, in Coptic, are explained in Arabic. The 
Coptic literature consists in great part of the lives of saints and 
homilies with a few Gnostic works. It is especially interesting 
as giving us a clew to the meaning of the hieroglyphics after 
they have been phonetically deciphered. It is divided into 
three dialects, the Memphitic or Lower Egyptian, which is the 
most polished, and is sometimes exclusively called Coptic ; the 
Sahidic or Upper Egyptian ; and the Bashmuric, which was 
spoken in the Delta, and of which only a few remains exist." 

On what authority it is claimed that Mesrob translated his 
version of Scriptures from the Greek into the Armenian, we do 
not know. We will give what the same authority says in 
relation to the Armenian version of Mesrob : 

"This translation of the Bible was undertaken in the year 
410 by Mesrob with the aid of his pupils Joannes Ecclensis and 
Josephus Palnesis. It appears that the patriarch Isaak first 
attempted, in consequence of the Persians having destroyed all 
the copies of the Greek version, to make a translation from the 
Peshito ; that Mesrob became his coadjutor in this work ; and 
that they actually completed their translation from the Syriac. 
But when the above named pupils, who had been sent to the 
ecclesiastical council at Ephesus, returned, they brought with 
them an accurate copy of the Greek Bible. Upon this Mesrob 
laid aside his translation from the Peshito, and prepared to 
commence anew from a more authentic text. Imperfect 
knowledge of the Greek language, however, induced him to 
send his pupils to Alexandria, to acquire accurate Greek 
scholarship ; and on their return, the translation was accom- 
plished. Moses of Chorene, the historian of Armenia, who 
was also employed, as a disciple of Mesrob, on this occasion, 
fixes its completion in the year 410 ; but he is contradicted by 
the date of the Council of Ephesus, which necessarily makes it 
subsequent to the year 431." 



MESROP OR MESROB. 537 

Can any one read that account of the Armenian version 
carefully and critically, and not see the labored effort to make 
it appear that Mesrob's Armenian version was from an accurate 
Greek version ? After acknowledging that the Armenian his- 
torian Moses Chorensis was a contemporary and "was also 
employed as a disciple of Mesrob, on this version," this Christian 
writer is guilty of the folly of disputing the date given by that 
correct and careful writer, as to the time and completion of the 
Armenian version ; and this for no better reason than that the 
story about the bringing of an accurate Greek version from the 
Council of Ephesus was by that very fact shown to be false. 
As it is not pretended that Mesrob, could have had any Greek 
version, accurate or otherwise, for his guidance, other than the 
one alleged to have been brought from Ephesus, and as his 
version was completed, according to Moses Chorensis, twenty 
years before that could have happened, there is but one reason- 
able conclusion possible, and that is, that Mesrob did not 
translate the Armenian version from the Greek. The question 
then arises : from what version of the Bible did he translate? 
He tells us as a spirit, that he was guided in his translation by 
the Coptic version. This seems to be singularly confirmed by 
the facts already set forth. It is admitted that Mesrob did not 
understand the Greek tongue, and that he was compelled to 
send two of his pupils to Alexandria to learn the Greek lan- 
guage. That accurate Greek version spoken of, we are told, 
was gotten at Ephesus, a Greek city, where it could have been 
readily translated into the Armenian tongue, and where it 
would have been translated, if such a translation had ever been 
made. There is therefore special significance in the mention 
of the fact that Mesrob sent his pupils to Alexandria in relation 
to producing his Armenian version. Had he intended to 
procure a Coptic version of the Scriptures, it was to Alexandria 
that he would have sent for it, for he could have obtained it 
nowhere else. We then have, in this one fact, the strongest 
reason to believe that it was from the Coptic, and not from the 
Greek, that Mesrob translated his version. 

This is still more strongly indicated by the further fact that 
the Armenian version did not follow any known versions of 
the Old or the New Testament. The same authority says : 

'"In the Old Testament this (the Armenian) version adheres ex- 
ceedingly closely to the Septuagint, (but in the book of Daniel 



538 ANTIQUITY UN VETOED. 

has followed the version of Theodotion). Its most striking char- 
acteristic is, that it does not follow any known recension of the 
Septuagint. Although it more often agrees with the Alexan- 
drine text, in readings which are peculiar to the latter, than it 
does with the Aldine or Complutensian text, yet, on the other 
hand, it also has followed readings which are only found in the 
last two. Bertholdt accounts for this mixed text by assuming 
that the copy of the Greek Bible sent from Ephesus contained 
the Lucian recension, and that the pupils brought back copies, 
according to the Hesychian recension, from Alexandria, and 
that the translators made the latter their standard, but cor- 
rected their version by the aid of the former. The version of 
the New Testament is equally close to the Greek original, and 
also represents a text made up of Alexandrine and Occidental 
readings." 

There are several suggestive facts embraced in that statement. 
The Armenian version "does not follow any known recension 
of the Septuagint" Greek version. It is also admitted that the 
Armenian version followed the readings which are only found 
Ui the Aldine or Complutension Polyglot, as well as the 
readings of Theodotion's version and the version of 
Hesychius. These facts show that the Armenian version was 
the translation from an original version, of which each of these 
other versions w r ere modified copies. Had the Armenian 
version been made according to either of the known Greek 
versions, it would not have presented so many deviations from 
all of them. Theodotion was an "Ebonite Christian," in other 
words, a Gnostic, and his version was undoubtedly a Gnostic 
production of the Alexandrian school. But, in Bertholdt's 
conjecture that the pupils of Mesrob took back from Alexandria 
to Armenia the Hesychian recension, and that the Armenian 
translators made that recension their standard, we have almost 
positive proof that the spirit's statement, that he was guided 
in his Armenian version by the Coptic version, is true. Who 
was Hesychius ? The Nouvelle Biographie Generale says of 
him : 

" Hesychius, an Egyptian bishop, who suffered martyrdom 
during the persecution of Diocletian and Galerian, about 310 
or 311. Hody identifies him with a Hesychius who revised the 
Bible of the Seventy, and whose revised version was generally 
used in Egypt and in the neighboring countries, and Fabricus 
regarded him as the same as Hesychius of Alexandria, author 
of the Lexicon." 



MESPOP OR MESPvOB. 539 

If Hesy chius was a bishop of Alexandria at the beginning 
of the fourth century, and about that time made a recension of 
the Septuagint version which was in Greek, it is hardly likely 
that he ventured to depart from that most accurate Greek ver- 
sion of the Scriptures, as the Septuagint is claimed to have 
been. The most that Hesychius, a Greek Egyptian bishop, 
would have done, was to translate the Greek Septuagint into 
the Coptic tongue for the use of his Coptic followers, and this 
is no doubt just what he did. It therefore becomes almost 
certain that it was the Coptic version of Hesychius, the Greek 
bishop of the Copts, that the pupils of Mesrob took from Alex- 
andria, and that the latter followed in making his Armenian 
version of the same Scriptures. At all events, this is the only 
supposition that can account for the confusion worse con- 
founded that Christian writers have caused by seeking to show 
that Mesrob followed a Greek version of the Bible. When, in 
addition to this train of facts, all pointing to the same conclu- 
sion, we have the positive statement of the spirit that he was 
guided in publishing the Armenian version, by the Coptic 
version of the Scriptures, there is hardly any room to question 
the truth of this statement. 

The spirit then states what the Coptic version contained. He 
says it contained the Pentateuch, Psalms, and Proverbs, of the 
Old Testament, and all the New Testament. If other books of 
the Old Testament were included in the Armenian version, it 
is to be inferred they were gotten by Mesrob from some other 
source than the Coptic version. Mesrob tells us that he w r as a 
Targum writer? The definition of Targum is, translation, in- 
terpretation, and was the name applied to a Chaldee version or 
paraphrase of the Old Testament. If Mesrob was a Targum 
writer, two things seem highly probable. First, Mesrob did 
not have to invent a written Armenian language, as has been 
claimed he was compelled to do, in order to publish his Arme- 
nian version ; and, second, that he translated or interpreted 
the Scriptures, not in the Chaldean, but in the Armenian 
tongue ; and if he translated his Armenian version from the 
Coptic, a third point seems to be established, and that is, that 
Targums were written that had nothing to do with Hebrew 
originals whatever. 

But, having given ample proof of the substantial truthful- 
ness of those parts of the communication already commented 



540 ANTIQUITY UNVEILED. 

upon, we do not feel that we strain a conclusion when we say, 
that we regard the rest of the communication as equally 
credible. If that be so, then it is certain that the Coptic 
version of the Holy Scriptures was nothing more nor less than 
the Coptic version of "Apollonius the Son of God's Teachings 
and Morals," under which title the spirit of Mesrob says he 
published what is now called The Armenian Version of the 
Holy Scriptures. Such undoubtedly was the true character of 
the Coptic version of what is called the Bible. The spirit tells 
us that Apollonius did not claim to be the author of the 
theological and ethical teachings contained in his Testament, 
to which Philostratus referred as being extant when he wrote 
about A. D. 225 to 245 ; but that it contained the thoughts of 
the sages of the past which he had obtained from books. He 
also tells us that the actions and miracles therein set forth 
were the incidents of his own life. The spirit does not over- 
state the vast work in the way of travel and public teaching . 
performed by Apollonius in the extensive countries to which 
he refers. That Apollonius was worshipped as a divine being, 
until A. D. 275, is a historically known fact ; but whether 
under the name of Lesbos, as the spirit states, we have no 
conclusive means of determining. Nor can we throw any light 
on the meaning of such a designation, if it was ever applied to 
Apollonius of Tyana. As to the abbreviated names Apol and 
Pol which were applied to him, we have much reason to 
know this to be the fact. In First Corinthians, chap, iii, 1 to 
8, it is said : 

"1. And I, brethren, could not speak unto you as unto 
spiritual, but as unto carnal, even as unto babes in Christ. 

"2. I have fed you with milk, and not with meat: for 
hitherto ye were not able to bear it, neither yet now are ye able. 

"3. For ye are yet carnal : for whereas there is among you 
envying and strife, and divisions, are ye not carnal, and walk 
as men ? 

"4. For while one saith, I am of Paul ; and another, I am of 
Apollos ; are ye not carnal ? 

"5. Who then is Paul, and who then is Apollos, but ministers 
by whom ye believed, even as the lord gave to every man ? 

"6. I have planted, Apollos watered, but God gave the 
increase. 

"7. So then, neither is he that planteth anything, neither 
he that watereth : but God that giveth the increase. 



MESROP OR MESROB. 541 

"Now he that planteth and he that watereth are one; 
and every man shall receive his own reward, according to his 
own labor." 

Here we have the plain and unqualified admission that Paul 
and Apollos were one and the same person. No sophistry can 
explain so positive a statement away. Now who was Paul and 
who Apollos, if they were one ? In the Cambridge Manuscript, 
the Codex Cantabrigiensis, or Codex Bezee, presented to Cam- 
bridge University in 1581 by Theodore Beza, who said he 
obtained it during the French wars in 1562, when it was found 
in the monastery of St. Irenseus at Lyons, in this same Chapter 
3 of 1st Cor., the name of Apollos does not appear, but instead 
the name of Apollonius. It is admitted that this manuscript 
is, with the greatest probability, of the 6th century, which con- 
jecture if correct, connected Apollonius with the Paul of the 
Christian Scriptures as identically the same person, as late as 
the 6th century. A writer in McClintock and Strong's Cyclo- 
paedia says of this Codex. 

"Its Alexandrine forms would argue an Egyptian origin, but 
the fact of the Latin translation shows that it is a Western copy. 
It is assigned with great probability to the sixth century. It is 
chiefly remarkable for its bold and extensive interpolations, 
amounting to some six hundred in the Acts alone, on which 
account it has been cautiously employed by critics, notwith- 
standing its great antiquity." 

Here is a precious disclosure, truly. It then seems in the 
highest degree probable that this Codex Bezse, next to the 
Coptic version, and its Armenian translation by Mesrob, is the 
most significant and important proof of the Apollonian origin 
of the so-called Holy Scriptures. That it should contain the 
name of Apollonius as its chief author, and be of Egyptian 
origin, are facts that go far to prove the truth of spirit Mesrob's 
statement as to the Apollonian nature of the Armenian version. 
It is a well known fact that Apollonius went into Upper Egypt 
and Ethiopia, where he remained for a considerable time com- 
paring teachings with the Gymnosophists of those countries of 
Africa, and Philostratus has recorded the profound impression 
he made among those learned ascetics, and the high veneration 
in which he was held by them. It is most probable that it was 
only during this late period of his life that he published the 
writings which have come down to us from him. Be this as it 
may, it certainly is from Egypt, and not from Judea or Greece 



542 ANTIQUITY UNVEILED. 

or Rome, that the oldest versions of the Christian Scriptures as 
they are called, were obtained. The writer last referred to says : 
"The characters (of the Codex Bezse) betray a later age than the 
Codices Alexandrius, Vaticanus, and Ephrsemi (A, B and C), 
and capitals occur in Codex Sinaiticus." Here we have again 
a most significant fact. Although this copy of a Latin and 
Greek version of the Scriptures, is later than the three above 
mentioned versions, it pays no regard to them whatever, but 
goes to some older and anterior original version, which differs 
so widely from the Alexandrius, Vaticanus and Ephrsemi 
versions, that in the single book of Acts, it contains some six 
hundred, of what are called, interpolations. According to every 
legitimate rule of criticism, it is natural to infer that what the 
writer referred to, calls interpolations, were parts and parcels of 
some original scriptures from which all the various versions 
have been intermediately or immediately obtained. It is con- 
ceded that Codices Alexandrius, Vaticanus and Ephrsemi are 
not earlier than the beginning Of the middle of the 5th century. 
It is therefore highly probable that there was some older 
version than either of them, that contained all the alleged 
interpolations of the Codex Bezae. If the three former versions 
did not contain the alleged interpolated matter of the Codex 
Bezse, presuming that the copiers or translators all used the 
same or a similar original, it is natural to infer that nothing 
materially different from the common original was added to 
any of them, and if any portion of that original was omitted, it 
was admitted for a purpose. For instance, if the original 
Scriptures were the published writings of Apollonius of Tyana, 
and the copiers of those writings wanted to deprive him of the 
credit of his labors, and to attribute them to some person 
unknown to history, they would, as a matter of course eliminate 
from those writings that which would show their real nature 
and authorship. This it is absolutely known was done by 
Eusebius, Euthalius and other Christian schemers-, wherever 
they found it necessary, in their work of theological and eccle- 
siastical deception. No English or French translation of the 
Codex Bezse has ever been made, so far as we can discover, but 
we venture to say that if such a translation ever is made, it will 
be found that the alleged interpolations, especially the six 
hundred in the Acts of the Apostles, show that no Jesus Christ 
or his Apostles had anything to do with the Christian Scrip- 



PAULINUS. 543 

tures, and that Apollonius, who is expressly mentioned therein, 
was the real author or compiler. We infer, with good reason, 
that the Codex Bezse was a copy of the writings of Apollonius 
of Tyana by some Neo-Platonist opponent of Christianity. But 
we can pursue this inquiry no further at present, but will close 
by noticing the last statement of the spirit. He says; "My 
Armenian version was published under its proper title "Apol- 
lonius the Son of God's Teachings and Morals;" but this title 
was altered by the man whose spirit will follow me, Paulinus, 
the first Archbishop of York, in 622." We need do no more 
than to invite the reader's attention, in relation thereto, to the 
following communication and our comments thereon. 



PR\JUIJi\3S. 

The First Archbishop of York, England. 



"My salutation shall be : He or she who tampers with truth 
shall never rest until they have rectified it. I am here with 
only one excuse, and that is that zeal and enthusiasm carried 
me away. I think it was in A. D. 645 that I entered the spirit 
life, and from that day until A. D. 1700, I endeavored, with all 
the perseverance of an enthusiastic spirit, to find Jesus Christ. 
But all these centuries of searching ended in finding the man, 
whom I ignored in my earth life, Apollonius of Tyana. Not 
that Apollonius desires to be considered the Saviour of men, 
but he does desire that the truth shall be established. I 
tampered with the Armenian version of the Testament of 
Apollonius. [Do you mean Mesrob's version?] Yes. The 
Armenian version of Mesrob ; and also one from Upper Egypt. 
I also made some alterations in" the Latin version, that is the 
Council of Nice version. Because I was one of the first trans- 
lators of the Scriptures from the Gallic into the Saxon tongue. 
I translated from the Gallic, Latin, Armenian and Coptic ton- 
gues into the Saxon ; and I did it simply because I thought 
this religion of Jesus was true, although the writings from 
which I translated showed that it was not true. But, how 
many of your modern commentators are doing the same thing? 
They are doing this, to-day, blinded by their zeal which takes 



544 ANTIQUITY UNVEILED. 

the place of reason, and then follows bigotry and untruth. 
[Can you now say what alterations or substitutions you made 
in the Testament of Apollonius?] I substituted, as did Eusebius, 
Jesus Christ of Judea for Apollonius of Tyana. [You translated 
the versions you speak of, making those alterations ?] Yes ; I 
made them to correspond with Eusebius's version. This is 
about all I can do to correct my earthly errors. [What became 
of your Saxon version of the Scriptures?] It was revised by 
Bede, and afterwards by Thomas a' Becket ; and it was after- 
wards put into its present shape by Archbishop Whately. 
[You have kept trace of these things as a spirit ?] I have fol- 
lowed them. [Have you met Archbishop Whately in spirit 
life?] Yes; but since his time, theological altercations have 
taken so many directions that it has been almost impos- 
sible to follow them. I am Paulinus, first archbishop of York, 
in 622. [How came you to have a Latin name?] I was from 
Bretagno in Gaul, and it was very customary for Gallic priests 
to bear Latin names." 

We can find very little in relation to Paulinus's life, but 
jvill give what we can. McClintock and Strong's Cyclopaedia 
says : 

"St. Paulinus of York, an ecclesiastic of the 7th century, 
noted as the companion of St. Augustine in his mission to 
England, was sent from Rome by Pope Gregory in A. D. 601. 
He soon made himself the favorite of the English princes, and 
obtained positions of influence and trust at court. In A. D. 625 
he was consecrated bishop by Archbishop Justus to attend 
iEthelberta, daughter of 2Ethelbert,king of Kent, to the North 
on her marriage with Edwin, king of the Northumbrians. In 
A. D. 626 and 627 his missionary labors resulted in marvelous 
successes ; thousands were baptized by him, and his fame was 
in all the land. He was made bishop of York, where he 
founded the Cathedral, about 628, and 631 consecrated Hono- 
rious Archbishop of Canterbury at Lincoln. In 633, on the 
death of King Edwin, he was obliged to flee before the invad- 
ing Northumbrians, and settled in Kent. He there became 
bishop of Rochester, and died about 643." 

This is substantially all that has been permitted to come 
down to us in relation to Paulinus. The facts that he was 
sent by Gregory I. to Britain to aid St. Augustine in his great 
mission to that country ; that he became so influential with 
English princes, that his missionary labors resulted in such 
marvelous successes ; that he was made by Justus Archbishop 
of York ; and that he was the founder of that great ecclesias- 



ST. GERMAIN. 545 

tical province ; it is very certain that Paulinus was a man of 
extraordinary character. It is said he was sent from Rome to 
England, but we are not told what country was the country of 
his nativity. That he was selected to assist St. Augustine 
would rather indicate him of Gallic birth, as his spirit claims 
was the fact. He was just such a man as would have sought 
to provide a Saxon version of the Scriptures, and just such a 
man as would have known what versions of the original 
Scriptures were the nearest the truth. It seems he did not use 
any Greek version whatever, but as he says, used the Arme- 
nian version of Mesrob, and also one from Upper Egypt, (no 
doubt a Coptic version, if not the one made use of by Mesrob 
himself.) 



ST. GE^VIRHSL 

Bishop of Auxerre. 

11 My Salutation, Messieurs, shall be : Let us love, instead of 
hate each other ; and we can only achieve this by individuali- 
zation of character without regard to any prevailing beliefs. 
No one can save you but the saving power within yourselves. 
No spirit or mortal can make you what you are to be, but your 
own thoughts. Purity can only, be obtained by right actions. 
I ask that all spirits and all mortals will forgive me for teach- 
ing doctrines in relation to a person, so-called, but whom I 
never 'have yet seen, namely, Jesus Christ. No more ardent 
follower had he than me, and yet honesty of belief in spirits is 
no criterion of honesty. Believe in anything you feel is right, 
but your actions will sit in judgment upon you, they will be 
your saviour ; and one is with me here to-day, who was inti- 
mately related with me in this mortal life, in the propagation 
of Christianity, who desires me to say for her (a saint so- 
called), that one good action is worth any amount of belief, in 
the way of redemption. Her name when she was here, was 
St. Genevieve, one of the patron saints of the city of the high- 
est civilization and deepest immorality, (Paris.) But what I 
now know of Jesus Christ, I might have known if I had not 
been a fanatic. I held at one time a copy of the original re- 
maining writings of one Moses Chorensis, and the original 
of it is now in possession of the Maronite monks of Mount 
Lebanon ; but no one sees it, and it is guarded as a sacred work 



546 ANTIQUITY UNVEILED. 

by their Patriarch or chief. But those manuscripts once ex- 
posed to the world, will prove that the original Gospels were 
written in Cappadocia in the Syriac-Hebraic tongue, and not 
in the Greek, and were copied into the Armenian, by this 
Moses Chorenensis. [Was the Armenian a Greek idiom ?] As 
far as I understood, it was a mixture of Indian and Greek, but 
I know that the Armenian, since my time, has come in contact 
w T ith the Greek so much that the language has undergone con- 
siderable change. These Gospels of the Armenians set forth 
St. Paul as Apollonius of Tyana, with Jesus Christ as a modern 
typification of Krishna, of India ; that is they placed Krishna 
as living at the time of Apollonius of Tyana, and Apollonius 
as the disciple instead of the real master. All this I knew at 
the time I lived in mortal form, but I could never see it clearly 
until I became a spirit, on account of my fanaticism. And as 
I am anxious and willing to rectify the errors of my mortal 
life, so I am here to-day, to testify what I know of the truth, 
thanking you for the opportunity. That will finish what I 
have to say to-day. St. Germain, Bishop of Auxerre." 

Refer to Nouvelle Biographie Generale for account of St. 
Germain. 

If the communication of St. Germain is correct, then there 
are works of Moses Chorenensis that have been suppressed 
by the Catholic Church. We hope that the time may come 
when the writings of this Armenian bishop will be again 
brought to the light ; it is much, however, to have the assur- 
ance of this spirit that those writings showed that the original 
Gospels were written in Cappadocia, in the Syriac-Hebraic 
tongue, and were copied therefrom by Moses Chorenensis, 
bishop of Bagravand, into the Armenian tongue. This leaves 
hardly a doubt that Apollonius of Tyana, a native of Cappa- 
docia, was the writer or compiler of the so-called original gos- 
pels, a fact testified to by the spirit of Apollonius himself. 
Indeed, the spirit of St. Germain says that this Armenian 
version of the Gospels, set forth St. Paul as Apollonius of Ty- 
ana, with Jesus Christ as a modified typification of Chrishna 
of India, as living at the time of Apollonius, and Apollonius 
as the disciple instead of the master. Thus the testimony of 
one spirit after another is being given, all tending to demon- 
strate, not only that Christianity is a monstrous fraud and 
deception, but demonstrating the nature of that fraud and 
deception in all its details. Let the light shine ! Circulate 
these irrefutable revelations from the spirit side of life. Do not 
fear. The truth will harm no one ; and will help all. 



MONTACUTE. 547 



JVIOriTACUTE. 

Earl of Salisbury. 



"Good day, to you :— My name is Montacute, Earl of 
Salisbury. In the year 1343, 1 conquered the Isle of Man from 
the Scots. My business here, to-day, is not concerning my 
military exploits, but about the religion I found on that island 
when I conquered it. According to their priests and teachers, 
in the year 400, or thereabout, the god Hesus was introduced 
on that island, and as that name sounded so familiar to me, I 
interfered but very little with it. I told the priests of my 
religion to let them have their Hesus, and to try to make that 
name identical with Jesus, which they gradually did. The 
native priests said the Hesus religion had been introduced 
amongst their ancestors from Ireland by a saint or priest named 
Columbkille. They said that St. Patrick, St. Columbkille, St. 
Declan, and a score of other Irish saints, who were called 
Christians, were all teachers of Hesusism. The writings con- 
cerning Hesusism, when that worship was first introduced on 
the Island of Man, went to show that it was of Phoenician 
origin. If you seek Phoenician history, you will discover that 
it is almost impossible, to find the work of any Phoenician 
author of note extant at this time. The writings of Sanchon- 
iathon on religious subjects, if they are ever to be found, must 
be looked for among the relics of the ancient Irish, Scots and 
Picts. I think that the round-towers and other ancient ruined 
edifices of Ireland and Scotland will yet throw a great deal of 
light upon that religious imposition called Christianity. As 
the Manx people, who inhabited the Isle of Man in my time, 
were very superstitious, you will find them so to-day. I think 
they have among them now the relics of the ancient religion 
which they carefully conceal from the ministers and priests of 
the Roman Catholic and English Churches. The evidence I 
came to give is about completed, and I will say no more." 

The only reference I have been able to find in relation to 
Montacute, Earl of Salisbury, is in the History of the Isle of 
Man, by Rev. Joseph George Cummings, London, 1848, Ap- 
pendix B, pages 277-278. It is as follows : 

"The rival claims to the throne of Man arose from Affrica, 
younger sister to Magnus, the last king of Man, and therefore 



548 ANTIQUITY UNVEILED. 

aunt to the aforesaid Mary, daughter of Reginald. In a deed 
of gift, dated "at Bridgewater in Somerset, A. D. 1305, in which 
she styles herself ' Aufrica de Connoght heres de Man,' she 
made over the island to Simon de Monte Acuto, (Simon Mon- 
tacute), from whom a claim thus descended to his son, Sir 
William Montacute, who is said to have mortgaged it for seven 
years to Anthony Beck, bishop of Durham and Patriarch of 
Jerusalem, which bishop also obtained a grant of it for life 
from Edward II. On the death of that prelate, March 3d, 
1311, the rival claims to the Isle of Man appear to have been 
entertained by the Montacute family. This rivalry was, how- 
ever, at length happily set aside by the union of the two con- 
testing families in the persons of Sir William Montacute, Earl 
of Salisbury, (son of the last mentioned Sir William) with 
Mary, daughter of William de Waldebeouf, and therefore 
great granddaughter of Reginald, the son of Olave the Black. 
This appears to have taken place in 1343, through the influence 
of Edward III, who furnished the Earl of Salisbury men and 
means for the conquest of the island from the Scotch, who 
then had it in possession. * * * * * 

"In 1344, Sir William Montacute was solemnly crowned 
king of Man, but the family seem to have held the island by 
an uneasy tenure ; and in the year 1393, the Earl of Salisbury 
sold it to Sir William Scroop, the king's chamberlain, after- 
wards Earl of Wiltshire, on whose attainder and execution in 
1399, Henry IV granted the Isle to Henry Perey, Earl of 
Northumberland, to be held by him on the service of carrying 
the sword of Lancaster on the day of the coronation of the 
kings of England." 

It is thus seen that a part of this communication is fully 
confirmed by recorded historical facts. That the communica- 
tion came from the spirit of Sir William Montacute, the con- 
queror and crowned king of the Isle of Man, it is hardly 
possible to doubt, and it is therefore entitled to credit as coming 
from a spirit who has very clearly proven his identity. If 
what he says about the religion he found prevailing on the 
Isle of Man, at the time of its conquest, is true, then we have 
the surprising information that as late as the middle of the 
fourteenth century the Druid worship of the Sun-god Hesus 
prevailed upon the Isle of Man. This being the case, we may 
naturally credit Montacute's statement in relation to the 
account he received from the native priests, as to the time 
when, and the source whence they derived their worship of 
Hesus. But the probability of its correctness is much increased 



MONTACUTE. 549 

by the mention of St. Columbkille as the missionary from 
Ireland, who first taught Hesusism to the Manx people. St. 
Columbkille was the contemporary of St. Patrick in Ireland, 
and his chief assistant in the great School which he established 
at Armagh, in Ireland, where the Druid religion, of which the 
sun-god Hesus was the chief divinity, was taught. The con- 
current testimony of several returning spirits all go to show 
this to have been the case. Montacute further testifies that he 
was told by the native priests that the writings brought to 
Man by Columbkille went to show that the Hesusism of the 
Druids was of Phoenician origin. There is little doubt but that 
such was the fact. The sun-god of the Phoenicians was called i-es 
pronounced yes, the etymology of that name being " i" mean- 
ing one, and a es" meaning fire, or the one fire or the sun. 
This Ies of the Phoenicians was pronounced Hes by the 
Druids of Western and Northern Europe, and no doubt 
received the terminal syllable "us" after the time of the Roman 
conquests of Gaul and Britain. There is good reason to hope 
that from the Druidical ruins in France, Great Britain, Ireland 
and the adjacent islands will yet come forth the facts which 
will show beyond all question what the Hesusism of the 
Druids was, and its relation to the Christian religion which 
supplanted it. As the worship of Hesus was comparatively so 
recent in the Isle of Man, relics may yet be found among the 
descendants of the Manx, the ancient inhabitants of the Isle 
of Man, that will contribute to that end. 



550 ANTIQUITY UNVEILED. 



Firaneis Anthony Flemming. 

A Roman Catholic Priest. 



" Good afternoon, sir :— In the year of my mortal life, 
1791, 1 preached a sermon in St. Mary's Church in this city, on 
St. Patrick. I believed, at that time, that I was speaking the 
truth. As a spirit I am now aware that it was all untrue. To 
outside people this might seem strange ; but to one who has 
gone so thoroughly over the ground presented by these com- 
munications as you have, it should not. St. Patrick was not a 
Christian, but a Druid priest. I have not learned this from 
books, but from an interview with the spirit of Patrick him- 
self. The proof of the truth of this, in a mortal sense, must 
be sought for among the ruins of the round-towers of Ireland. 
That there is such evidences there, I, as a spirit, am perfectly 
aware. If I had a medium whom I could properly control, I 
could lead you to the exact spot where that evidence is to be 
found, in the county of Armagh. But even if you should fail 
to find it there, others probably will. It is not in the round- 
towers but at their bases where this proof will be found. I will 
also say to you that I only act as interpreter for St. Patrick, St. 
Declan and other spirits who went to spirit life long before me. 
You must depend on them for the facts in your search for that 
evidence, and they will not fail you when the proper time 
comes. The hope of all revolting Catholic spirits is that you 
will throw out these facts to the world. There are immense 
numbers of people who will be desirous of profiting by them. 
In that way you will accomplish a work, the benefit of which 
no one can possibly estimate. I died of yellow fever, in this 
city, in 1793. My name was Francis Anthony Flemming, of St. 
Mary's Church." 

We have not been able to find any biographical mention in 
reference to the Rev. Francis Anthony Flemming, and do not 
know whether he was in charge of St. Mary's Roman Catholic 
Church in Philadelphia, in 1793, but I cannot but believe that 
such was the case. For in a publication that I found in the 
Philadelphia Library, relating to the Yellow Fever and its 
work of destruction in 1793, in this city, I found among those 
who died of that disease in that year the name of Rev. Francis 
A. Flemming, a Catholic clergyman. Whether the A. in the 



FLEMMING. 551 

name stood for Anthony, I have not been able to learn. 
Neither have I been able to learn whether he ever preached a 
sermon on St. Patrick, in 1791, as he states he did, I have no 
means of ascertaining ; but the very natural inference, in view 
of all the facts, is, that he did preach just such a sermon before 
the congregation of St. Mary's Church at the time he states. 
As a spirit he seems to have learned more concerning St. 
Patrick than he knew of him as a Catholic priest. As a spirit, 
he claims, and no doubt justly, that he is now as honest and 
truthful in what he testifies to as he was then while testifying 
as a mortal, in relation to St. Patrick and his theological posi- 
tion and labors, as the patron Saint of Ireland. 

It is this, no doubt, sincere and truthful spirit, who, as the 
interpreter for St. Patrick, St. Declan and their priestly com- 
peers of ancient Ireland, and on their authority, declares that 
they were not Christian divines as he once believed them to 
be ; but were Druid priests. It would seem that the only ex- 
cuse the Roman Catholic Church had for claiming them as 
Christian divines was the fact that they worshipped the Sun- 
God under the name of Jesus or Hesus, which name was a 
little before that time tacked to the name Christos of the 
Essenes and Neo-Platonists, by the Council of Nice, under the 
politic management of Constantine the Great, who sought by 
that means to heal the theological dissensions that prior to that 
time had been keeping the Roman Empire in turmoil and 
disorder. 

These communications are making these facts more clear, 
and they need only the resurrection of the secrets that are con- 
cealed under the ancient round-towers or fire-temples of Ire- 
land, to make them evident beyond doubt or question. The 
spirit speaks especially of the ancient Druid remains that still 
exist in the county of Armagh, Ireland, as the most probable 
source whence the proof of the fact that St. Patrick was a 
Druid and not a Roman Catholic Christian, will be ultimately 
found. It is a fact, that it was at "Armagh the beautiful" as 
he designated it, that St. Patrick founded his great school for 
the propagation of the Druidical religion. 



552 ANTIQUITY UNVEILED. 



JACOB CAPO. 



"I am here to make my way straight. I was an architect and 
a designer and builder of Roman Catholic churches at Florence 
in the twelfth and thirteenth centuries. I am chosen by the 
spirit world to fulfil a mission here, and that is, to testify to 
what I did, to convert the stones of pagan temples into Christian 
churches, and pagan statues into the apostles of Christianity. 
Those mute marbles of Florence will testify to what neither 
Catholic nor Protestants Christians can deny. Why is it that 
the ruins of Thebes, of Ephesus, of Athens, of Rome, have so 
few of the pagan gods standing in them to-day. The answer 
of the Catholic is this : they were destroyed in times of war. 
I will tell you a truth that was well known in the Middle Ages, 
that no soldier would wantonly have destroyed, nor at the 
command of his officers, anything, that to him, represented a 
god. Where, then, are those statues of the gods of antiquity? 
They are the finest representations of the twelve apostles ; 
somewhat changed, it is true, by the sculptor. Nevertheless, 
these pagan gods now represent at Rome, Padua, Florence, 
Venice, and Geneva, the disciples of Jesus of the Christian 
religion. I, myself, helped, in 1240, to mount at Florence, at 
their great church there, the statue of Hesus of the Celtic 
Druids, which was brought there by the order of the ruling 
pontiff from northern France, or what is called Brittany. I am 
here to-day to testify to the identity of the materials of the 
statues of Jesus and his twelve apostles, which are all merely 
pagan divinities carved and modified to suit Christian wants 
and requirements. I have no fear but that what I have here 
stated can, on investigation, be proven to be true. We architects 
and sculptors, together with the priests, alone knew this. My 
name was Jacob, and I had a surname Capo. You may find 
that I am not named in biographical works, but I think you 
will find mention of me in connection with the history of 
architecture. This is a duty I have long desired to fulfill, and 
I feel my conscience much lightened by what I have said." 



SEMLER. 553 



J. S. SE^IiEt*. 



"Sir: — In my mortal life I charged the Christians, learned 
and unlearned, that their teachings, promulgated and propa- 
gated, were forgeries, lies, dissemblings, in regard to that which 
was true. Their attempts to answer me were just such as they 
usally make — that it was necessary for man to have a saviour, 
in order to reconcile him with an offended God. What this 
God has had to get offended at, I have failed, either as a spirit 
or mortal, to find out. If God made me so that my reason was 
more critical than my belief was strong, I claim that to be a 
right which neither God, man nor devils can take from me, 
namely, my own individuality. That Paganism and Christi- 
anity are one and the same thing, and the dying gods of virgins 
born is a mythical idea, at least fifteen thousand years old, I am 
willing to stake all my hopes of future happiness upon. Where is 
the evidence of 15,000 to 20,000 years ago to be found, to confirm 
what I here state ? When European and American scholars 
turn their attention to the encyclopaedia of two nations, of whom 
little as yet is known, that is in regard to their ancient records, 
they will find this evidence. Those two nations are the Chinese 
and Japanese. They are the nations that have undergone the 
least changes, and it is amongst such unchangeable people that 
the most direct and positive evidence is to be found. Away 
back in those far-distant ages a God was looked for who was to 
bring about the golden age, when all things should be equal. 
This was as eagerly looked for by mortals, then living, as it is 
looked for to-day by moderns. All kinds of symbols and sym- 
bolical worship, taken from the attitudes of dying men and 
animals, have been copied and joined together. Two heroes 
fighting, as, did the Horatii and the Curatii, on whose efforts 
seemed to hang some great stake, falling across each other thus 

\f or thus ■ I have suggested the symbols which were 

afterwards transferred to Christianity, is my firm and honest 
conviction as a spirit. If we can only understand it properly, 
we will find that all those mythological signs have had to do 
with the individual actions of mortal men, aud were then 
transferred to the stars, after the death of those individuals. I 
lived inl725, andmy name was J. S. Semler. I was a German." 



554 ANTIQUITY UNVEILED. 

I translate the following account of Semler from the Nouvelle 
Biographie Generate. 

"Jean-Salaman Semler, a German theologian, born the 18th 
of September, 1721, at Saalfeld, where his father was a clergy- 
man ; died March 14th, 1791, at Halle. Raised amid pious 
surroundings, he modified his religious tendencies at the 
University of Halle. During his studies, he became attached 
to S. J. Baumgarten, whom he aided in the publication of his 
'History Universelle.' In 1749 he was called to Coburg, in the 
capacity of professor, and there conducted the Gazette. After 
having taught history and literature at Altdorf (1751), he finally 
in that year, obtained a chair of theology at Halle. In 1757 he 
succeeded Baumgarten in the control of the theological semi- 
nary. Semler was gifted with a marvelous aptitude for seizing 
the relation of facts, one with another, to appreciate them at 
their true value, and to separate with remarkable acuteness the 
smallest details of those facts. He lacked, it is true, that 
philosophical quality of mind which sees things in bulk or as a 
whole ; but in matters of erudition and criticism, he was gifted 
with the most happy faculties. It was in this field of inquiry 
that he shone particularly. One of the services he rendered 
was to show that, to interpret the scriptures, which have been 
written at very different epochs, it is necessary to take into 
account all the circumstances that related to the history of the 
times at which each of them had been composed. Semler was 
the father of historical hermeneutics, as Ernesti was of gram- 
matical hermeneutics. The first subject that he submitted to a 
profound and impartial study was the canon. He discovered 
this remarkable fact, that the canon in the first centuries of the 
church were not identical with that which has become defined. 
He showed that all the sacred books have not the same value 
in a doctrinal point of view ; that the apocalypse and the 
canticle of canticles, for example, could not be put upon the 
same line, in this respect, with the didactic writings. We cannot 
pass in silence the service he rendered to the history of dogmas. 
Carrying into this field of study the same critical spirit that 
had governed him in his other labors, he followed the develop- 
ment of the admitted doctrines in the Christian Church, 
pointing out the formation of some, and the modification of 
others, and indicated under what influences these changes 
were successfully produced. Gregory, in his 'Histoire des 
sectes' and the 'Biographie Universelle' accuses Semler of 
having reduced Christianity to a purely human doctrine ; this 
accusation is unjust. It is possible that the way in which he 
proceeded, conducted him to see in Christianity anologies in 



SEMPER. 555 

many of its relations to all other religions, although it surpassed 
them in grandeur and purity. If he has sacrificed — if he has 
combatted certain doctrines, commonly regarded as constitutive 
parts of the Christian religion, it is, on the one hand, because 
he regards the doctrines only as illegitimate superfluities with 
which it was loaded by the different mediums through which 
it had passed, and he has sought the history at. hand to give 
the proof of it ; it is, on the other hand, because he thought 
that Christianity, led back to its primitive purity, would escape 
the attacks made upon it, and which bore precisely on the 
parasitical doctrines that he retrenched." 

Semler was a profuse writer, and left many works, all of 
which were calculated to annoy, if not alarm, the orthodox 
Christian Church. It was the spirit of this bold and original 
Christian thinker who gave the above communication. How 
far his theory, in regard to the origin of the Greek and Roman 
crosses, is correct, I have no certain means of knowing. With 
the light I have, I am more inclined to believe their phallic and 
equinoctial origin. The idea thrown out by the spirit is, how- 
ever, singularly suggestive of the struggle between light and 
darkness, warmth and cold, at the two equinoctial periods of 
the year, when, apparently equally exhausted, they seem to 
rest a brief space from their efforts to destroy each other. The 
communication is, in my opinion, authentic and true, and well 
worthy of the most profound attention and thought. 



556 ANTIQUITY UNVEILED. 



Cardinal Saneta De Cat*o. 



"Let us use blessings instead of curses to those who disagree 
with us. It would have been well for me, if I had practiced 
that precept as a mortal. I was selected by a council of priests 
to prepare the Latin Vulgate in more readable form. I had five 
different copies to write from. The first was a copy of Marcion, 
copied by Chrysostom ; the second a version by Ulphilas ; the 
third a copy of the monks of Mount Athos ; the fourth a copy 
similar to the Codex Alexandrinus ; and the fifth was a Samar- 
itan copy supposed to have been written by that great 
Essene, Ignatius of Antioch. All these copies can be traced 
back to the last named which was the original of them all. 
This Samaritan copy by Ignatius of Antioch, said, in a preface, 
that the writings that followed it were transferred by a disciple 
of Ma Ming, (whose name was not in the preface given), to 
Apollonius of Tyana, and by him were given to Ignatius of 
Antioch. This copy had two distinct sections to it ; first an expla- 
nation in the Hebraic-Samaritan tongue, tracing the whole to a 
God, born of a Star, seen in a trance by Ma Ming. It was divided 
into four Divisions or God-spells, and they bore the names of the 
four different principles, truth, virtue, perseverance and equity : 
the whole to be understood, and understood only by the 
initiated, as an inquiry into star-worship, with the Sun as the 
central pivot of the whole. When the Sun began to make his 
appearance above the line, then commenced the reign of 
their God on earth, and when he began to decline then he was 
going down into the grave ; and as those ancients claimed that 
for about three days he stood still, before he began to arise 
again, this is the secret of the three days and three nights in 
the grave. All this was well understood, but became disguised 
more and more, because the priests saw it would not do to let 
the masses know the truth for fear of losing their power. And 
this Marcion of Pontus, instead of receiving the original writings 
of Apollonius, received the copy of Ignatius, with notes made 
by him, and Marcion managed to make St. Mark a substitute 
for himself ; Luke is Lucian ; Matthew was a man in the third 
century named Matthias, an Essene of Cappadocia, one of the 
last of that sect before it became absorbed in what is termed 
Christianity ; and the original St. John was as has been stated 
here, Apollonius of Tyana. It was sa^d in the marginal notes 



DE CARO. 557 

of the Samaritan copy by Ignatius of Antioch, that Matthias 
had found a copy that had been lost. Apollonius gave it to his 
disciple Damis, and it became separated from the rest, and in 
that way came to be used by Matthias to propagate a religion. 
It was marked 297. This Matthias was a Cappadocian and 
connected with the Magi. All the other copies mentioned are 
nothing more than translations from the Hebraic-Samaritan 
copy. The other four were modified copies of that one, made 
to suit the views of the transcribers. The first interruption to 
the original copy written by myself was made by Tyndale 
when he printed the first Bible in the Sixteenth century. Pie 
dropped all the marginal notes with the exception of those 
manufactured by priests ; and also destroyed all the preface. It 
was not so much his fault, for his life would have paid the 
forfeit. As long as these things were written, they were held 
by the selected few of the faithful, but when printed there was 
danger that the masses would become too enlightened. This 
is all I can now state. J lived in the 13th century and my 
name was Cardinal Sancta De Caro." 

I asked him how he came to bring that communication to 
earth ? He replied by saying that spirit messengers were being 
sent out from one department of spirit life to the others, to find 
out those who could in each special department best impart 
information to earth's people, and he had been selected and 
sent to discharge the mission he had just performed. This 
reply opens up a train of thought that seems to be inexhaustible. 

I have searched in vain for any historical reference to any 
person, cardinal or otherwise, that can in any way appertain 
to the spirit who gives that communication ; and yet I have 
no doubt of its genuineness and truthfulness. It would be 
strange indeed, that any personating spirit should have given 
it, and this must have been the case if it is not genuine. Had 
the spirit named the "council of priests" to whom he refers, 
we would have been better able to trace the matter up. He 
says he lived and labored as a cardinal in the thirteenth cen- 
tury. Now, it is a fact, that in 1274 A. D. there assembled in 
Lyons, France, a council which was attended by 500 bishops 
and about 1000 of the inferior clergy, the principal object of 
which was to bring about the reunion of the Greek and Latin 
churches. Nothing would be more natural than that at such 
an assembly, an attempt would be made to bring the Latin 
and Greek versions of the New Testament into the closest pos- 
sible accord. It is therefore highly probable, at least, that 



558 ANTIQUITY UNVEILED. 

there was some effort made at that time, to bring the Latin 
and Greek versions of the Bible into perfect agreement. In- 
deed a writer in McClintock and Strong's Cyclopaedia of 
Theological Literature says : 

" In the Thirteenth century, Correctoria were drawn up, 
especially in France, in which varieties of readings were dis- 
cussed, and Roger Bacon complains loudly of the confusion 
which was introduced into the common, that is the Parisian 
copy ; and quotes a false reading from Mark viii, 38, where the 
correctors had substituted confessus for confusus. Little more 
was done for the text of the Vulgate till the invention of print- 
ing," etc. 

This is enough to show that about the time the spirit speaks 
of, there was a movement made to correct the Vulgate Bible. 
To do this the spirit tells us that he had placed in his hands 
five old versions of the original books. And now particularly 
mark what he says regarding the authorities placed in his 
hands from which to put the Vulgate into more readable form. 
Jlie first he tells us was a copy of Marcion's Gospels made by 
Chrysostom. If this be true, as I feel sure it is, then there was 
an authentic copy of Marcion's Gospel in existence as late as 
the Thirteenth century, and we may well ask : what has 
become of it ? Who was Chrysostom ? He was born in A. D. 
347 at Antioch, where he lived until after the death of his 
mother, when he went to live in the monastic solitude of the 
mountains near Antioch, and there spent, says his biographer, 
six happy years in the study of the Bible, in sacred meditation 
and prayer, under the guidance of the learned Abbot Diodorus, 
and in communion with such like-minded young men as 
Theodore of Mopsuestia, the celebrated father of Antiochian 
(Nestorian) theology. He returned to Antioch, about 380, 
where he remained sixteen or eighteen years. He died in 
exile in A. D. 407. We thus see that Chrysostom was not only 
a native of Antioch, but lived there a large part of his long 
life. Antioch had been the centre of Essenianism, as it was 
afterwards, of Nestorianism, and it was at Antioch, that 
Ignatius the great Essenian Patriarch and Apollonius of Tyana, 
the Essenian Apostate, drew up their respective theological 
teachings. Further, it was at Antioch that Marcion, a native 
of Syria, of which Antioch was the seat of government, 
procured his gospel and epistles, which he afterward took to 
Rome. That Chrysostom who lived two hundred years later 



DE CARO. 559 

than Marcion, may have found a copy of that gospel and those 
epistles, which he himself copied, is in the very highest degree 
probable. The spirit of DeCaro tells us that such a copy of 
Marcion was furnished to him and I believe him. 

He tells us that his second authority was a version of the New 
Testament by Ulphilas. If that is so, then Ulphilas's Bible 
was extant as late as the Thirteenth century. What has become 
of it ? As we showed in connection with a communication 
from the spirit of Ulphilas, and one from the spirit of Apollo- 
nius himself, Ulphilas's Bible was a Gothic translation of an 
original Samaritan version ; this, the spirit of DeCaro says, 
was the fact. Ulphilas sprang from a Cappadocian family and 
was undoubtedly versed in the Hebraic-Samaritan, the native 
tongue of his parents. 

He tells us that his third authority, was a copy of the 
original, by the monks of Mount Athos. Now, who were the 
monks of Mount Athos? It is said of those at present living there 
that they are mostly Russians, and of the order of St. Basil. 
Mt. Athos is situated at the extremity of the promontory of 
Chalcis, in the province of Salonica, in European Turkey. 
There are now upon the sides of the mountain between twenty 
and thirty monasteries, and a vast multitude of hermitages, 
which contain more than 6000 monks. Here they live in a state 
of complete abstraction from the world ; and so strict are their 
regulations, that they do not tolerate any female being, not 
even of the class of domestic animals among them. The 
libraries of the monasteries are particularly rich in manuscripts, 
and other literary treasures. Under the reign of Catharine II 
of Russia, the learned Eugene Bulgoris took up his abode on 
Mount Athos, as director of an academy founded by Patriarch 
Cyril of Constantinople. For some time the academy was very 
flourishing, but at length the patriarch had to yield to the 
demands of the ignorant portion of the monks to abolish it. So 
sa\ T s McClintock and- Strong's Cyclopaedia. There are, no 
doubt, among those monks of Mount Athos manuscripts that 
if they could be procured, would set at rest forever the origin 
and nature of the Christian Scriptures. It was most probably 
a Greek copy from the Hebraic- Samaritan writings of Ignatius 
and Apollonius, made by or for the Monks of Mount Athos 
that was placed in the hands of Cardinal DeCaro. 

He tells us that the fourth was a Greek copy of the same 



560 ANTIQUITY UNVEILED. 

original, from which the Alexandrine Codex, or version, was 
made ; and finally he tells us that his fifth authority was a 
Samaritan copy, supposed to have been written by that great 
Essene, Ignatius of Antioch. But the most significant state- 
ment of all is, that the first four were all traceable to the last 
named, which was the common origin of them all. More than 
this, he tells us that there was a preface to that Samaritan 
copy, which said that its contents were, by an unnamed disciple 
of Ma Ming, given to Apollonius of Tyana, and was given by the 
latter to Ignatius of Antioch. But this is not all ; we are further 
told that a part of those writings were devoted to an explana- 
tion, in the Hebraic-Samaritan tongue, showing that they 
related to a God, born of a star seen in a trance by Ma Ming. 
Can there be any doubt that that God was the Sun, born of the 
constellation Virgo, in all ancient sacred legends, of which 
the beautiful star Vindemiatrix is so prominent a part. Again 
we are told those writings were in four divisions or god-spells, 
as the spirit gave it, and bore names corresponding w T ith truth, 
Virtue, perseverance and equity, the whole only to be under- 
stood as relating to star-worship or heliography and Sabaism. 

We are further informed that Marcion did not receive the 
original writing of Apollonius, as he supposed he had done in 
obtaining the epistles published by him, but only a copy of 
them made by Ignatius, and published with marginal notes 
by the latter. That Marcion became the St. Mark, and Lucian, 
the Greek satarist, the St. Luke of the Bible, there is hardly 
room for a doubt, as otherwise there would be no historical 
mention of either of them that has any appearance of authen- 
ticity. Whether Matthew was the Matthias, the Cappadocian 
Essene, admits of more question ; but I am inclined to believe, 
for various reasons that cannot be given here, that such was 
the fact. I take the following concerning Matthias from 
McClintock and Strong's Cyclopaedia. 

" Matthias (Matthias a contraction of Matithias or Matthew, 
a form frequently met with in Josephus,) one of the constant 
attendants from the first upon our Lord's ministry, who was 
chosen by lot, in preference to Joseph Barsabas, into the num- 
ber of the Apostles, to supply the vacancy caused by the 
treachery and suicide of Judas, A. D. 29. We may accept as 
probable the opinion which is shared by Eusebius and Epi- 
phanius that he was one of the seventy disciples. He is said 
to have preached the gospel in ^Ethiopia, according to Soph- 



DE CARO. 561 

ronius; or in Cappadocia, according to Cave, and to have 
suffered martyrdom at last. According to another tradition, 
he preached in Judea, and was stoned to death by the Jews." 

Speaking of the time and place at, and in which the Gospel 
according to St. Matthew was composed, the same author 
says : " There is little in the Gospel itself to throw any light 
on the date of its composition. Alluding to the language in 
which it was written, it is said : " The unanimous testimony of 
all antiquity affirms that Matthew wrote his gospel in Hebrew ; 
that is, in the Aramaic or Syro-Chaldee dialect, which was 
the vernacular tongue of Palestine." Yes, and he might have 
added, of Syria and Cappadocia, too. He continues : " The 
unanimity of all ancient authorities as to the Hebrew origin of 
this Gospel is complete. In the words of the late Canon Cure- 
ton, ('Syriac Recension,' p. lxxxiii), 'no part relating to the 
history of the gospels is more fully and satisfactorily established. 
From the days of the Apostles down to the end of the fourth 
century, every writer who had occasion to refer to this matter 
has testified to the same thing. Papias, Irenseus, Pantsenus, 
Origen, Cyril of Jerusalem, Athanasius, Epiphanius, Jerome, 
all with one consent affirm this. Such a chain of historical 
evidence appears to be amply sufficient to establish the fact 
that Matthew wrote his gospel originally in the Hebrew dia- 
lect of that time, for the benefit of the Jews who understood 
and spoke the language. ' 

So said Cureton ; and I ask, Why not for the benefit of the 
Essenes and Gentile Syro-Hebraic speaking people of Syria 
and Cappadocia ? There is nothing in all this that in any way 
militates against the statement of spirit De Caro ; on the other 
hand, it is most surprisingly corroborative of its correctness. 
But when the spirit further tells us that Ignatius had made a 
marginal note in the Samaritan copy which was placed in his 
hands, in which he said that Matthias had fallen upon a copy 
of Apollonius' writings that was lost; and explained the 
matter by saying that Apollonius had given it to his disciple 
Damis, and that it had passed from the latter to Matthias, 
there does indeed seem to be no reason to question that it was- 
an original copy by Apollonius himself. De Caro says that 
Matthias preached in Cappadocia, and this seems to point 
especially to Matthias, and not to Matthew, who it is not pre- 
tended ever preached in Cappadocia. Why it was marked 



562 ANTIQUITY UNVEILED. 

"297," as De Caro says this copy was, we have no means of 
knowing. View the matter as we may, the statement of the 
spirit is worthy of the most profound reflection. 

The spirit tells us that his translation of the original ver- 
sions remained uninterfered with until Tyndale printed the 
first Bible. De Caro gives us to understand that he retained 
the preface and notes of the original Syro-Hebraic, in his Vul- 
gate version ; and that Tyndale, in the 16th century, published 
it, dropping the marginal notes and destroying the whole 
preface of it, substituting other marginal notes prepared for, or 
by him. All of which is highly probable, if not absolutely true. 

I must here take leave of this communication, one of the 
most remarkable and important, I venture to say, that has 
ever been given by a spirit through a mortal medium, to be 
recorded by a mortal amanuensis. 



POPE fllCHOIiflS IV. 



"Bellisimo mio signior: To me as a spirit life is full of 
pomp, religious shows and variety. Egotism is ever the attend- 
ant of prelatical position, because those who venerate and 
follow you, make you think yourself great, whether you are 
great or not. The possession of power always makes you arbi- 
trary, because you know that however far you may go, you will 
be supported by the ignorant masses. My principal business 
here to-night, is to certify that the twelve apostles of St. 
Peters, in Rome, are each and every one copied from the twelve 
gods, which were transported from Olympus to Rome in the 
days of the Emperor Hadrian. And back of these twelve 
apostles are the twelve signs of the zodiac. And as near as it 
was possible, the figures of those apostles were made to corres- 
pond to the zodiacal signs. From those connections it is proven 
that they mean the same things ; as was well known in my 
day, and as they were completely written out and described in 
all their details. But they were afterwards burned by Catharine 
de Medicis and Simon de Montfort, as was told you by Cardinal 
Sancto de Caro, who lived shortly after my time, and who 



POPE NICHOLAS IV. 563 

wrote a full account of it. At the time I lived, Christianity 
was what you might term strictly within the control and 
power of Catholicism. There is a place now in Rome known 
only to the priesthood, and not to the common people, called 
the tomb of the Palatine Apollo, which contains the scroll 
writings from the time of Marcion in the second century to 
Eusebius in the fourth century, which contain the secrets of 
the Catholic church- I abjure that church. I go further, and 
if there is authority in a pontifical curse, I curse that church 
for the slavery I have gone through in spirit. And in conclu- 
sion I will say that I desire all Spiritualists to become free- 
thinkers, as there can be no progression without full and unre- 
strained privilege, to reason upon any and all subjects. I have 
never communicated before, and it is very difficult for me to 
talk in the English tongue. I could not have done so at all but 
for the help I have received from an English speaking spirit. 
I was known as Hieronymus Abescalo, otherwise as Pope 
Nicholas IV. I lived towards the latter end of the thirteenth 
century, and was Pope in 1288. " 

Refer to DeFeller's Dictionaire Historique for account of 
Nicholas IV. 

We were assured by this spirit that there was a terrible con- 
flict going on in spirit life between those spirits who were 
seeking to spread light and truth, not only among mortals, but 
among spirits as well, and those who were opposed to this. He 
spoke of the terrible bitterness that was manifested by spirits, 
with whom he had been fraternizing towards him for making 
the disclosures he was then making, and which he was only 
able to make by virtue of a power that was superior to the 
opposing forces. It does indeed seem that~ there is a disastrous 
inroad being made upon the spirit domain so long impregna- 
bly held by the spirits of the Roman Catholic Hierarchy in 
spirit life. When popes, cardinals, archbishops, bishops and 
priests abjure their allegiance to the Catholic Church, curse 
the bondage Avhich that church inflicted upon them as spirits, 
and turn in and help to overthrow that fearful and iniquitous 
power, the end is not far away. It would seem, from the com- 
munication of this pontifical spirit, that the burning of the 
Library of the Palatine Apollo, by the Great Gregory, in the 
eleventh century, did not result in the entire destruction of the 
contents of that library, as has been generally supposed, and 
that some of the manuscripts it contained were secreted and 
preserved. They are to-day, most probably, among the secret 



564 ANTIQUITY UNVEILED. 

archives of the Roman Catholic Church, in Rome. If they are 
still in existence, it is to be hoped that they will sooner or later 
be given to the world. This spirit speaks of the destruction of 
important evidence againt the claims and pretensions of the 
Catholic Church, by Catherine de Medicis and Simon de Mont- 
fort, and especially of the destruction of the writings of Cardi- 
nal Sancta de Caro whose communication will be found on 
page 556. It is not a strange thing regarding that communica- 
tion that the spirit of Pope Nicholas IV, should refer to the 
literary labors of Cardinal De Caro, and state that they were 
destroyed by Catherine De Medicis, and that De Caro had fully 
set forth the destruction which Simon de Montfort had made 
of the evidences of the fraudulent and untruthful character of 
the Christian Bible. 



ZOROASTER. 565 

ZOf^OASTEt*, 
Zaf athustf a ov Zefdusht. 



On April 25, 1878, the following communication was received 
from Aronamar, who was the presiding spirit of the band under 
whose ministrations the great work herein presented has been 
laid before the world. The communication was as follows : 

"Kingdoms and empires have passed away since I was on 
earth — revolutions, bloodshed, wars and pestilence — and yet 
still the human race advances one step nearer to the great I 
AM. It is vain for mortals to struggle to keep back the light 
that spirits are bringing to this world. Oh, where I am, I wish 
all were ! I look not upon the selfishness of humanity, I only 
contemplate that which is grand and ennobling. Men and 
women when they reach the sphere that I have gained are well 
purged of all vices. To come back here is difficult but never- 
theless it must be done. Spiritual food must be supplied, and 
who can supply it so well as those who have gained it by their 
own experience. To enjoy happiness, it is necessary to know 
its opposite. It is only by contrast that real happiness can 
exist. What do I know of the Infinite Mind? What do I 
know of that which is ever beyond the reach? On some trees 
the fairest fruit grows nearest the top. In spirit life it is always 
nearest the top, and the more we partake of it the more eager 
we become to enjoy it. New beauties unfold from day to day, 
and he or she who will drink at the fountain of Eternal 
Truth shall never thirst. Not to occupy more time I will say 
may the good spirits keep you and aid you in the right, and 
sustain you in the work in which you are engaged ; and when 
your task is done, may you cross the stream to those beautiful 
realms beyond. I lived about two hundred years before the 
time of Alexander the Great, and until shortly after the death 
of Cyrus, well known in Persian history. I was a Persian and 
known in my time as an astrologer. Aronamar." 

Little did I think when I received that communication, of 
what was to follow it, through the same medium. It was on 
March 26th, 1880, that I received the communication from the 
spirit of Potamon, the founder of the Alexandrian or Eclectic 
School of Philosophy, which opened this remarkable series of 



566 ANTIQUITY UNVEILED. 

spirit communications from ancient and modern spirits. I was 
aware, from that time, that Aronamar was the chief of the 
spirit band that controlled at the sittings, I have had weekly 
with the medium. Since that time I have never had a com- 
munication through the medium that in any way related to 
myself personally, or the use I was to make of those commu- 
nications in forwarding the intentions of the spirits in giving 
them. This was left, apparently, solely to my discretion ; and 
as the communications were continued, until the spirits de- 
clared that they had accomplished their purpose and com- 
pleted their work, I must conclude that they, at least, approved 
of my management of the mundane department of the work. 
On July 1, 1881, I learned from the guide of the medium that 
Aronamar had been waiting for an opportunity to control the 
medium for a long time, and that the circumstances had not 
before been such as would enable him to control the medium 
personally but that he had at last succeeded, and he was com- 
pelled to avail himself of that opportunity to do so, or he 
might be for centuries prevented from saying what he desired 
to say to me in person at that sitting. Here the guide yielded 
the control, and the spirit of him who had been known to me 
as Aronamar, took possession of the medium. The following 
communication was then given : 

" I salute you, sin : — You have heard from me from time 
to time, and once I think, I communicated directly with you. 
I am Zarathustra, Zerdusht or Zoroaster, the Daniel of the 
Jewish Scriptures. I lived in the days of Nebuchadnezzar, 
Belshazzar, Darius Hydaspes and Cyrus. It is very important 
that I communicate with you at this time ; and I must ask this 
of you. In making up or closing your book, I ask that you 
give this communication as the last, as by arrangement of the 
spirits with whom I am acting, I am to close or complete these 
communications. The Jewish book of Daniel, was stolen 
bodily from the books written by myself, or through me, con- 
cerning Ormuzd and Mithra. And, sir, I ask you, from all you 
have known of me, during the time these communications 
have been given to you, whether I have not proven my 
honesty, and acted with the sole object of benefiting human- 
ity? [I cordially and emphatically answered in the affirmative.] 
Oh ! sir, how I have desired to come to you ! hut conditions 
were necessary, that I could not control ; and which could only 
be obtained by a power outside of, and beyond myself. That 
power has been exerted, and the conditions have been brought 



ZOROASTER. 567 

about, that enable me to come to you. I knew the importance 
of availing myself of this opportunity. I might not have been 
able to give tins communication for five hundred years to 
come, did I not do so now. From this you will understand the 
importance of it. It will be difficult to find evidence of the 
truth of what I am about to communicate to you, in any books 
now extant, whether biographical dictionaries, encyclopedias, 
or other works ; and I will tell you why this is so. Anything 
that was opposed to the Christian religion can no longer be 
found in ancient writings, because of the care with which all 
such evidence has been destroyed by Christian priestly zealots. 
Only such evidence as could be construed to favor Christianity, 
or which did not in the least oppose it, has been allowed to 
escape similar destruction. I want you to give this point par- 
ticular attention, for by doing so you will reach the truth. 
The Hebrew book, called the ' Book of Daniel,' contains the 
account of the actual earthly experiences of Zoroaster at the 
court of Nebuchadnezzar, and the other kings whom I have 
already named. All that is mentioned as having transpired in 
the 'Book of Daniel,' occurred through myself as a medium, 
and has no relation whatever to a Jewish Daniel, but solely re- 
lates to Zarathustra of the Persians. I want to commence with 
that part of that book where mention is made of Nebuchad- 
nezzar eating grass, and explain what was meant by it. It 
meant nothing more than that, after years of a life of sensual- 
ity, that king was struck with a sense of the enormity of his 
personal conduct, and he was brought to a realization of this 
through me,— not that I desire to exalt myself by mentioning 
this fact, for my sole object in doing so is the good of humanity. 
I was known as Aronamar at the court of Cyrus. I want you 
to understand that, at the court of that king, I was in the 
position of a philosopher, who, having reasoned upon the law 
of cause and effect, would stand at any court, or in any other 
condition of life. In the reign of Darius Hydaspes, I went 
through the ordeal of being cast into a lion's den ; but I was a 
medium, and was attended by a power that protected me from 
physical injury ; but it was through what may be regarded as 
superior mesmeric and psychological power. I received this 
from spirits ; and through that power I was enabled to calm 
the fury of lions. It was I, Zarathusra, who read the hand- 
writing on the wall, in the days of Belshazzar, and I did this 
through the power of spirits. I assure you that I was the 
original Daniel, and the Jews appropriated my works. There 
was a religious teaching promulgated in the age in which I 
lived on earth, which was attribued to Hermes Trismegistus, 
that a child should be born of a virgin. This was a common 



568 ANTIQUITY UNVEILED. 

belief at that time. I was only a chip floating on the stream of 
Time. Back of me and behind me lies what is known as the 
Phallic religion. That religion taught that the forces of nature 
express themselves in an individual unit. Back of, and beyond 
that was the philosophical religion taught by Hermes Trisme- 
gistus. This philosophical religion was derived from the plan- 
etary and stellar systems, and embodied the principle known 
to you moderns as the law of cause and effect. Back of and 
beyond that was a Hindoo-Chaldaic religion which took its 
rise at the base of the Himalaya mountains. There was also a 
very ancient Phoenician religion. The latter religions had, as 
their chief idea, the relations of heat and cold, and their effects 
in nature upon men and crops on which they depended for 
sustenance. And here I want you to observe what I say partic- 
ularly. The great Western Continent — by you called America 
— was progressing, at one time, side by side with the Eastern 
Continent; and a man named Bochica taught all the laws of 
cause and effect, in Bolivia and Peru, long before Manco Capac 
and his wife appeared there. And I want you to say, at the 
close of your book, that all the sciences, and all the knowledge 
of antiquity are concentrated in two books. The nature of one 
of them [The Book of Revelation] has been explained to you 
by Apollonius of Tyana, and the other is the 'Book of Daniel.' 
Those two books open up to you the secrets of antiquity. By 
this I mean when properly understood and interpreted, but 
not when literally read. In the latter part of the book con- 
taining these communications, I want this train of information 
set forth ; and the fact impressed npon the reader, that we 
spirits are not working for applause, but for the good of 
humanity. I want it further understood, that the spirits I 
have brought to you, have been compelled, by my power, to 
tell the truth. We also desire, that it shall be stated in the 
close of this book, that we are not seeking to gain believers in 
any doctrine. All we ask of them is, that they will examine 
in order to know the truth. The Book of Daniel is typical of 
the learning and knowledge of pre-Christian ages, and its 
meaning is similar to the book of Apollonius, known to you as 
the 'Book of Revelation.' We were both inspired media, and 
our works overlap each other." 

The spirit could control the medium no longer. Taking my 
hand — a most unusual manifestation by spirits, of their special 
interest in my work — he bade me an eloquent and fraternal 
adieu. He still remained, however, and through the guide 
continued to converse with me. This conversation I could not 
record, as the spirit seemed unable to remain, and requested 



ZOROASTER. 569 

me to detain him as briefly as possible. Among the things 
said, deserving of especial mention, was that the spirit forces 
with which Zarathustra was working, were four-fold— the 
leaders or chiefs, of which were, first, Hermes Trismegistus, 
the Egyptian philosopher and sage, who lived B. C. 1150; 
second, Gautama Sakyia Buddha, the Hindoo medium and 
sage, who lived about B. C. 950 ; third, himself, Zarathustra, 
the Median or Persian medium and sage, who lived B. C. 650 ; 
and fourth, Apollonius of Tyana, the Cappadocian medium 
and sage, who lived from the beginning to the end of the first 
century of the so-called Christian era. When this revelation 
was made to me, the mystery that had so much perplexed me 
was all cleared away. I had often wondered how the vast 
array of spirit testimony that had been given from week to 
week, through the organism of the medium, had been collected 
and presented ; but this was no longer surprising, in view of 
the mighty forces that I was then informed, had been concen- 
trated for that special purpose by four of the greatest leaders of 
human thought that had ever lived upon this planet. Behind 
Hermes Trismegistus were the thousand of millions of Egyptian 
spirits, who worshipped him as an incarnated god, and who 
were animated as one man by the spirit of their great leader. 
Behind Gautama Sakyia Buddha, were the vastly greater 
number of the spirits of his Mongolian followers, all moved and 
swayed by him as one man. Behind Zoroaster were the vast 
spirit hosts of the Semitic nations of Western Asia. And behind 
Apollonius of Tyana were the multitude of his spirit followers 
among the Greek and Latin speaking peoples, for the first 
four hundred years of the Christian era. It was those combined 
spirit forces, animated and moved by the spirits of those four 
great leaders of human thought, with the common purpose of 
giving the unadulterated truth to the world, that made it 
possible for these series of communications to be given. Six- 
teen hundred years ago the Christian Church was organized 
with the purpose of presenting the old heathen mythological, 
theological, allegorical and priestly deceptions of all the 
preceding religions, in a new disguise, which should forever 
hold the human soul in priestly thraldom, and the human 
mind in the leading strings of the impious hands of priests. So 
well did these priestly schemers profit by the experiences of 
their great and truly wise and benevolent predecessors, that 



570 ANTIQUITY UNVEILED. 

they managed to organize a system of suppressing inquiry, and 
perpetuating human ignorance, such as the world had never 
before known, and such as it will never know again in all the 
coming ages. During the past sixteen hundred years, the 
Christian church has been sending to spirit life, thousands of 
millions of ignorant and bigoted spirits whose whole desire and 
aim has been to perpetuate the ignorance which governed and 
controlled them while on earth. These being the latest and 
most active in the promotion of sectarian bigotry, on entering 
spirit life, have remained near the earth plane, and have 
operated as an almost impassable barrier to the return of the 
older, less selfish, and more advanced ancient spirits, who 
sought to inform mortals of the truths of the after life. This 
barrier has at last been broken through by the combined power 
of the more ancient and advanced spirits, and this series of 
communications has been the result. Another especially 
important statement made in reply to a question I asked was, 
that he was not the mythical Zoroaster, the founder of 
IVIagianism, or the religion of the Magian astrologers, who 
dated many centuries before himself, but that he was the 
author of the Zend-Avesta, and the founder of the theology in 
relation to Ormuzd and Mithra. The ultimatum of these spirit 
disclosures, will be the utter demolition of the bigoted sectar- 
ianism that has so long prevailed, both in the spirit world and 
on the earth, and in its place will arise an enlightened freedom 
of thought, that will carry mankind forward over every 
obstacle that may be thrown in the way of general progress. 

We give the facts, or supposed facts in relation to the great 
Persian prophet and law-giver Zarathustra with such comments 
as may serve to show the significance and importance of the 
communication coming from the spirit of that great leader of 
human thought. We take the following ably collated facts 
concerning him and his teachings from Chambers' Encyclo- 
paedia : 

" Zoroaster, or rather Zarathustra, (which, in Greek and 
Latin, was corrupted into Zarastrades and Zoroastres, while 
the Persians and Parsees altered it into Zerdusht), is the name 
of the founder of what is now known as the Parsee religion. 
The original meaning of the word is uncertain, and though 
there have been many conjectures formed about it, yet not one 
of them seems to be borne out by recent investigations. More 
probably it only indicates the notion of 'Chief,' 'Senior,' 'High- 



ZOROASTER. 571 

priest,' and was a common designation of a spiritual guide 
and head of a district or province. Indeed, the founder of 
Zoroastrianism is hardly ever mentioned without his family 
name, viz., Spitama. He seems to have been born in Bactria. 
The terms he applied to himself are either Manthran, i. e., a 
reciter of Manthras ; a messenger sent by Ahuramazda, a 
speaker, one who listens to the voice of oracles given by the 
Spirit of nature ; one who receives sacred words from Ahu- 
ramazda through the flames. His life is completely shrouded 
in darkness. Both the Greek and Roman, and most of the 
Zend accounts about his life and works are legendary and 
utterly unhistorical. In the latter, he is to a great extent 
represented, not as a historical, but as a dogmatical personality, 
vested with superhuman, or rather divine powers, standing 
next to God, above the archangels themselves. His temptations 
by the devil, whose empire is threatened by him, form the 
subject of many traditional reports and legends. He is repre- 
sented as the abyss of all wisdom and truth, and the master of 
the whole creation. 'We worship' — so runs one of the prayers 
in the Fravardin Yasht— 'the rule and the guardian angel of 
Zarathustra Spitama, who first thought good thoughts, who 
first spoke good words, who first performed good actions, who 
was the first priest, the first warrior, the first cultivator of the 
soil, the first prophet, the first who was inspired, the first who 
has given to mankind nature, and reality, and word, and hear- 
ing of word, and wealth, and all good things created by Mazda, 
which embellish reality ; who first caused the wheel to turn 
among gods and men, who first praised the purity of the living 
creation and destroyed idolatry, who confessed the Zarathus- 
trian belief in Ahuramazda, the religion of the living God 
against the devils. * * * Through whom the whole true 
and revealed word was heard, which is the life and guidance 
of the world. * * Through his knowledge and speech, the 
waters and trees become desirous of growing, through his 
knowledge and speech, all things created by the Holy Spirit 
are uttering words of happiness." 

As will be shown hereafter, it will be apparent that that most 
eloquent and comprehensive prayer is addressed to a dual 
being, one part of whom is but the allegorical personation of 
the acting forces in nature ; and the other part, some inspired 
seer, sage, prophet, or medium, who embodied the knowledge 
of the operation of those natural forces in written speech. 
Nothing more sublimely grand and comprehensive has ever 
been said with such beauty and perfect adaptation of words to 
thoughts, in relation to any being, mythical, or real, or both. 



572 ANTIQUITY UNVEILED. 

" In the old Yazna (see Zend Avesta) alone, he appears like 
a living reality, a man acting a great and prominent part both 
in the history of his country and that of mankind. His 
father's name seems to have been Pourushaspa, and that of his 
daughter, theonly one mentioned of his children, Pouruchistra. 
Very obscure, however, remains, even by this account, the 
time when he lived. The dates generally given are as follows : 
Xanthus of Lydia places him about 600 years before the Trojan 
war; Aristotle and Eudoxus place him 6000 years before Plato; 
others, again, 5000 years before the Trojan war. Berosus, a 
Babylonian historian, makes him a Babylonian king, and the 
founder of a dynasty which reigned 2200 and 2000 years B. C. 
over Babylon. The Parsees place him at the date of Hystas- 
pes, Darius's father, whom they identify with a king men- 
tioned in the Shah-Nameh (q. v.), from whom, however, 
Hystaspes is totally distinct. This account would place him 
about 550 B. C. Yet there is scarcely a doubt that he must be 
considered to belong to a much earlier age, not later than 1000 
B. C. ; possibly he was a contemporary of Moses. [Why was 
. he not probably Moses himself?] It is almost certain that 
Zarathustra was one of the Soshyantos, or fire-priests, with 
whom the religious reform, which he carried out boldly, first 
arose. These were probably at first identical with the Vedic 
Atharvans (fire-priests), as indeed Zoroastrianism is merely an 
advanced stage of Brahmanism. The former creed, that of 
Ahura, by way of eminence, transformed, after the outbreak 
of the schism, the good beings of the latter into devils or 
devas ; e. g., the purely Brahmanic Indra, Sharva, Nasatya, 
etc. — unless it promoted them into saints and angels (yagatas). 
The conflict that led to this schism between the Iranians and 
those Aryan tribes which immigrated into Hindustan Proper, 
and whose leaders became afterwards, founders of Brahman- 
ism, sprung from many social, political, and religious causes. 
The Aryans seem to have originally led a nomad life, until 
some of them, reaching, in the course of their migrations, 
lands fit for permanent settlements, settled down as agricultur- 
ists. Bactria and the parts between the Oxus and Jaxartes 
seem to have attracted them most. The Iranians became 
gradually estranged from their brother tribes, who adhered to 
their ancient nomad life ; and by degrees, the whilom affection 
having turned into hatred, considered those peaceful settle- 
ments a fit prey for their depredations and inroads. The 
hatred thus nourished, by further degrees included all and 
everything belonging to these devastators, even their religion, 
originally identical, with that of the settlers. The 'Deva re- 



ZOROASTER. 573 

ligion' became, in their eyes, the source of all evil. Moulded 
into a new form, styled the 'Ahura' religion, the old elements 
were much more changed than was the case when Judaism 
became Christianity. Generation after generation further 
added and took away, until Zarathustra, with the energy and 
the clear eye that belong to exalted leaders and founders of 
religions, gave to that which had been, originally, a mere re- 
action and spite against the primitive 'Brahmanic' faith, a new 
and independent life, and forever fixed its dogmas, not a few 
of which have sprung from his own brains." 

All of which would be very good reasoning, if the spirit of 
Zarathustra was not now living, and had not returned to state 
that his religion, in relation to Ormuzd and Mithra, was the 
impartation of spirits through him as an inspired medium. 

" It is, as we said in the article on the Zend-Avesta, chiefly 
from the Gathas that Zarathustra's real theology, unmutilated 
by later ages, can be learned. His leading idea was monothe- 
ism. Whatever may have caused the establishment of the 
dualism of gods, the good and the evil, in the Persian religion 
— a dualism so clearly marked at the time of Isaiah, that he 
found it necessary to protest emphatically against it — it was 
not Zarathustra who proclaimed it. His dualism is of a totally 
different nature. It was merely the principle of his specula- 
tive philosophy — a supposition of two principal causes of the 
real and intellectual world. His moral philosophy, on the 
other hand, moved in a triad — thought, word, and deed. 
There is no complete system of Zoroastrian philosophy to be 
found in the Zend-Avesta, any more than there is a developed 
Platonic system laid down explicitly in the Platonic writings ; 
but from what is to be gathered in the documents referred to, 
it cannot be doubted that Zarathustra was a deep and great 
thinker, far above his contemporaries, and even many of the 
most enlightened men of subsequent ages. If proof were 
needed for the high appreciation in which he was held in anti- 
quity, it might be found in the circumstance, that even the 
Greeks and Romans, not particularly given to overrating 
foreign learning and wisdom, held him in the very highest 
estimation, as may be seen by their reiterated praises of the 
wisdom of him whose name they scarcely knew how to 
pronounce. 

"With, regard then to the first point, his monotheism, it 
suffices to mention, that while the fire-priests before him, the 
Soshyantos, worshipped a plurality of good spirits called 
Ahuras, as opposed to the Indian devas, he reduced this plur- 
ality to a unity. This one Supreme being he called Ahura 



574 ANTIQUITY UNVEILED. 

Mazdao, (that Ahura that is Mazdao), or the Creator of the 
Universe — Auramazda of the cuneiform inscriptions of the 
Achemenidian kings, the Ahurmazd of Sassanian times, and 
the Hormazd or Ormazd of modern Parsees. This superior 
God is, by Zarathustra, conceived to be 'the creator of the 
earthly and spiritual life, the lord of the whole universe, at 
whose hands are all the creatures.' The following extract from 
the Gatha (Ustavaita) will leave no doubt on that much con- 
tested point : 'Blessed is he, blessed are all men to whom the 
living wise God of his own command should grant those two 
everlasting (viz. immortality and wholesomeness). * * * I 
believe Thee, O God, to be the best thing of all, the source of 
light for the world. Everybody shall choose Thee as the source 
of light, Thee, Thee, holiest spirit Mazda ! Thou Greatest all 
good things by means of the power of Thy good mind at any 
time, and promised us, who believe in Thee, a long life. I 
believe Thee to be powerful, holy god Mazda ! for Thou givest 
with Thy hand, filled with helps, good to the pious man, as 
well as to the impious, by means of the warmth of the 
- fire strengthening of good things. From this, reason, the vigor 
of the good mind has fallen to my lot. * * Who was in the 
beginning the father and creator of truth ? Who showed to the 
sun and the stars their way? Who caused the moon to increase 
and wane, if not Thou? * * Who is holding the earth and 
the skies above it ? Who made the waters and trees of the field ? 
W T ho is in the winds and in the storms that they so quickly 
run? Who is the creator of good minded beings? Thou wise? 
Who made the lights of good effect and the darkness? Who 
made the sleep of good effect and the activity ? Who made the 
morning, noon, and night?' Ahuramazda is thus to Zarathus- 
tra the light and the source of light. [In other words the Sun.] 
He is wisdom and intellect ; he possesses all good things, tem- 
poral and spiritual, among them the good mind immortality, 
wholesomeness, the best truth, devotion, piety and abundance 
of all earthly good. All these gifts he grants to the pious man 
who is pure in thought, word and deed. He rewards the good, 
and punishes the wicked ; and all that is created, good or evil 
fortune or misfortune, is his work alone. 

"We spoke of Zarathustra's philosophical dualism, and of its 
having been confounded with theological dualism, which it is 
certainly very far from being. Nothing was further from 
Zarathustra's mind than to assume anything but one supreme 
being, one and indivisible. But that everlasting problem of 
all thinking minds — viz. the origin of evil, and its incompati- 
bility with God's goodness, holiness, and justice — he attempted 
to solve by assuming two primeval causes, which though 



ZOROASTER. 575 

different, were united, and produced the world of material 
things as well as that of the spirit. The one who produced the 
reality (gaya) is called Vohu Mano, the good mind ; the other, 
through whom the non-reality (ajyaiti) originated, is the 
Akem Mauo, the naught mind. To the first belong all good, 
true and perfect things ; to the second, all that is delusive, bad, 
wicked. These two aboriginal moving, causes of the universe 
are called twins. They are spread every where, in God as in 
men. When united in Ahuramazda, they are called Cpento 
Mainyus, and Angro Mainyus — i. e., white or holy ; and dark 
spirits. It is only in later writings that these two are supposed 
to be opposed to each other, not w T ithin Ahuramazda, but with- 
out — to stand in fact, in the relation of God and Devil to each 
other. The inscriptions of Darius know but one God, without 
any adversary whatever. But while the one side within him 
produced all that was bright and shining, all that is good and 
useful in nature, the other side produced all that is dark and 
apparently noxious. Both are as inseparable as day and night, 
and though opposed to each other, are indispensable for the 
preservation of creation. The bright spirit appears in the 
blazing flame, the presence of the dark is marked by the wood 
converted into charcoal. The one has created'the light of the 
day, the other the darkness of night ; the former awakens 
men to their duty, the other lulls them to sleep. Life is pro- 
duced by the one, and extinguished by the other, who also, by 
releasing the soul from the fetters of the body, enables her to 
go up to immortality and everlasting life. 

"We have said already that the original monotheism ofZara- 
thustra did not Jast long. False interpretations, misunder- 
standings, changes, and corruptions crept in, and dualism was 
established in theology. The two principles then for the first 
time became two powers, hostile to each other, each ruling 
over a realm of his own, and constantly endeavoring to over- 
throw the other. This doctrine, which appears first fully 
developed in the Vendidad, once accepted by some of the most 
influential leaders, it soon followed that, like terrestrial rulers, 
each of the two powers must have a council and court of his 
own. The number of councillors was six, each having to rule 
over some special province of creation ; but Ahurmazda, who 
at first merely p resided over this council, came gradually to be 
included in their number, and we then read of seven instead of 
the usual six Ameshaspentas or Immortal Saints. These six 
supreme councillors, who have also found their way into the 
Jewish tradition embodied in the Talmud, are both by 
etymology, and the sense of the passages in which they figure, 
distinctly seen to be but abstract nouns or ideas, representing 



576 ANTIQUITY UNVEILED. 

the gifts which God grants to all those who worship with a 
pure heart, who speak the truth, and perform good actions. 
The first of these angels or principles (Vohu Mano) is the vital 
faculty in ail living beings of the good creation. He is the son 
of Ahuramazda, and penetrates the whole living good creation. 
By him are wrought all good deeds and words of men. The 
second (Ardibehesht, represents the blazing flame of fire, the 
light in luminaries, and brightness and splendor of any ande very 
kind. He represents as the light, the all-pervading, all-pene- 
trating Ahuramazda's omnipresence. He is the preserver of the 
vitality of all life and all that is good. He thus represents Provi- 
dence. The third presides over metals, and is the giver of wealth. 
His name is Sharavar, which means possession, wealth. The 
fourth (Issaradarmat — Devotion) represents the earth. It is a 
symbol of the pious and obedient heart of the true Ahuramazda 
worshipper, who serves God with his body and soul. The two 
last (Khordad and Amerdat) preside over vegetation, and 
produce all kinds of fruit. But apart from the celestial council 
stands Sraosha (Serost) the archangel, vested with very high 
powers. He alone seems to have been considered a personality. 
* He stands between God and man, the great teacher of the 
prophet himself." [Here dear reader, you have the great 
spirit control who was at the head of the band of spirits, who 
used and inspired the great and immortal Persian medium, as 
he Zarathustra has led and controlled the spirit forces that 
have used the organism of the contemned and persecuted 
medium.] "He shows the way to Heaven, and pronounces 
judgment upon human actions after death. He is, in the 
Yazna, styled the Sincere, the Beautiful, the Victorious, 
who protects our territories, the True, the Master of Truth. 
'For his splendor and beauty, for his power and victory,' he is 
to be worshipped and invoked. 'He first sang the five Gathas 
of Zarathustra Spitama,' that is, he is the bearer and represen- 
tative of the sacred tradition, including the sacrificial rites and 
prayers. He is the protector of all creation, for 'he slays the 
demon of Destruction, who prevents the growth of nature, and 
murders its life. He never slumbers, but is always awake. He 
guards with his drawn sword, the whole world against the 
attacks of the demons, endowed with bodies after sunset. He 
has a palace of a thousand pillars, erected on the highest 
summit of the mountain Alborj. It has its own light from 
inside, and from outside it is decorated with stars. * * He walks 
teaching religion round about the world.' In men who do not 
honor him by prayer, the bad mind becomes powerful, and 
impregnates them with sin and crime, and they shall become 
utterly distressed both in this life and in the life to come. 



ZOROASTER. 577 

"In the same manner as Ahuramazda, his counterpart, 
Angromainyus, was, in later times, endowed with a council, 
imitated from the one just mentioned, and consisting of six 
devas, or devils, headed by Angromainyus himself, who is then 
styled Devanam Devo=arch-devil. The first after him is called 
Ako-Mano, or Naught Mind, the original 'non-reality,' or evil 
principle of Zoroaster. He produces all bad thoughts, makes 
men utter bad words, and commit sin. The second place is 
taken by the Indian god Indra: the third, by Shiva or 
Shaurua ! the fourth, by Naonhaitya — the collective name of 
the Indian Ashuras or Dioscuri ; the fifth and sixth, by the 
two personifications of 'Darkness' and 'Poison.' There are 
many devas, or devils, besides, to be found in the Zend Avesta, 
mostly allegorical or symbolical names of evils of all kinds. 
While the heavenly council is always taking measures for 
promoting life, the infernal council is always endeavoring to 
destroy it. They endeavor to spread lies and falsehoods, and 
altogether coincide together with their great chief, with the 
devil and the infernal hierarchy of the New Testament." 

Well they may, for there was where the Christian plagiarists 
found the original, from which they took their theology of 
Satan and his legions. 

"Thus Monotheism was in later times broken up and super- 
seded by Dualism. But a small party, represented by the Magi, 
remained steadfast to the old doctrine, as opposed to that of the 
followers of the false interpretation, or Zend, the Zendiks. In 
order to prove their own interpretation of Zoroaster's doctrines, 
they had recourse to a false and ungrammatical explanation of 
the term Zervana Akarana, which meaning merely time 
without bounds, was by them pressed into an identity with the 
Supreme Being ; whilst the passages on which the present 
Desturs, or Parsee priests, still rest their faulty interpretation, 
simply indicated that God created in the boundless time ; i. e., 
that He is from eternity, self existing, neither born nor created. 
Two intellects and two lives are further mentioned in the Zend 
Avesta. By the former are to be understood the heavenly 
spiritual wisdom, and the earthly wisdom, i. e., that which is 
learned by ordinary teaching and experience. The two lives 
are, in the same manner, distinguished as the bodily and the 
mental, i. e., body and soul. From these two lives, however, 
are to be distinguished the 'first' and 'last' lives, terms 
which refer to this life and the life to come. The belief in the 
latter, and in immortality, was one of the principal dogmas of 
Zarathustra, and it is held by many that it was not through 
Persian influence that it became a Jewish and Christian dogma. 



578 ANTIQUITY UNVEILED. 

Heaven is called the 'House of Hymns,' a place where angels 
praise God incessantly in song. It is also called the 'Best Life,' 
or Paradise. 'Hell' is called the house of Destruction. It is 
the abode chiefly of priests of the bad (deva) religion. The 
modern Persians call the former Behesht ; the latter, Duzak. 
Between heaven and hell, there is the bridge of the gatherer 
or Judges, over which the soul of the pious pass unharmed, 
while the wicked is precipitated from it into hell. The 
resurrection of the body is clearly and emphatically indicated 
in the Zend Avesta; and it belongs, in all probability, to 
Zoroaster's original doctrine — not, as has been held by some, 
to later times, when it was imported into his religion by other 
religions. A detailed description of the resurrection and last 
judgment is contained in the Bundehesh. The same argument 
— the almightiness of the Creator — which is now employed to 
show the possibility of the elements, dissolved and scattered 
as they may be, being all brought back again, and made once 
more to form the body to which they once belonged, is made 
use of there to prove the Resurrection. There is still an 
I important element to be noticed, viz., the Messiah or Sosiosh, 
from whom the Jewish and Christian notions of a Messiah are 
held, by many, to be derived. He is to awaken the dead bodies, 
to restore all life destroyed by death, and to hold the last 
judgment. Here, again, a later period introduced a plurality, 
notably a Trinity. Three great prophets are also to appear 
when the end of the world draws nigh, respectively bearing 
the names of Moon of Happy Rule, Aurora of Happy Rule, and 
Sosiosh, who is supposed to be the Son of Zarathustra, begotten 
in a supernatural way : and he will bring with him a new 
portion of Zend Avesta, hitherto hidden from man. Even a 
superficial glance at this sketch will show our readers what 
very close parallels between Jewish and Christian notions on 
the one hand, and Zoroastrianism on the other are to be drawn ; 
but as we have noticed under Parsees (q. v.) an attentive 
reading of the Zend Avesta reveals new and striking points of 
contact almost on every page. 

"We have in the foregoing sketch mainly followed Haug, 
the facile princeps of Zend studies in these days ; but we 
have also taken into account the views of Windischmann, 
Spiegel, and other prominent investigators, and principally by 
quoting the words of the sacred sources themselves, when 
feasible, put our readers in a position to judge on the main 
points for themselves. We cannot, however, do better than 
thus briefly summarize, in conclusion, the principal doctrines of 
Zarathustra, as drawn from a certain speech (contained in the 



ZOROASTER. 579 

Gathas), which, in all probability, emanates from Zarathnstra 
himself. 

11 '1. Everywhere in the world, a duality is to be perceived, 
sucli as the Good and the Evil, light and darkness; this life 
and that life ; human wisdom and divine wisdom. 3. Only 
this life becomes a prey to death, but not that hereafter, over 
which the destructive spirit has no power. 2. In the universe, 
there are from the beginning two spirits at work, the one 
making life, the other destroying it. 4. Both these spirits are 
accompanied by intellectual powers, representing the ideas of 
the Platonic system on which the whole moral world rests. 
They cause the struggle between good and evil, and all the 
conflicts in the world, which end in the final victory of the 
good principle. 5. The principal duty of man in this life is to 
obey the word and commandments of God. 6. Disobedience 
is punished with the death of the sinner. 7. Ahurmazda 
created the idea of the good, but is not identical with it. This 
idea produced the good mind, the Divine Spirit working in 
man and nature, and devotion — the obedient heart 8. The 
Divine spirit cannot be resisted. 9. Those who obey the word 
of God will be free from all defects, and immortal. 10. God 
exercises his rule in the world through the works prompted 
by the Divine Spirit, who is working in man and nature. 11. 
Men should pray to God and worship him. He hears the 
prayers of the good. 12. All men live solely through the 
bounty of God. 13. The soul of the pure will hereafter enjoy 
everlasting life ; that of the wicked will have to undergo 
everlasting punishment — i. e., as modern Parsee theologians 
explain to the day of the resurrection. 14. All creatures are 
Ahuramazda's. 15. He is the reality of the good mind, word 
and deed.' " 

Who can read those particulars in the light of the commu- 
nication coming from Zarathustra and not see the importance 
of the statements which that communication contains. It was 
the fact, that while I had heard from him from time to time, 
the spirit had only communicated with me once and that more 
than three years before, as Aronamar. When he announced 
himself as Zarathustra or Zoroaster, and not as Aronamar, as I 
had come to know him, I was especially on the alert, and when 
he announced himself as the Daniel of the Jewish Scriptures, 
I settled down into that conviction. When he stated he lived 
in the days of Nebuchadnezzar, Belshazzar, Darius Hydaspes 
and Cyrus, I felt very sure he had betrayed his purpose to de- 
ceive. Judge then of my surprise when on coming to test the 



580 ANTIQUITY UNVEILED. 

truth of that spirit, I found the facts to be most surprisingly cor- 
roborative of the genuineness and truthfulness of the commu- 
nication. Never having had an intimation that there was the 
least parallelism between the accounts of the Jewish Daniel 
and the Persian Zoroaster, when I discovered their identity 
the reader may well imagine my astonishment as well as my 
deep and absorbing interest, in the full import of this unex- 
pected revelation from spirit life. 

It is true that in the scripture legend called "The Book of 
Daniel," it is stated that that prophet and seer was at the 
courts of Nebuchadnezzar, Belshazzar, Darius the Mede, and 
Cyrus, king of Persia ; but the spirit seems to have designedly 
mentioned a circumstance that shows that the time that he 
lived could be fixed with the greatest certainty, while the 
Book of Daniel is strangely at fault in fixing the time of the 
reign of the third mentioned king. The spirit of Zoroaster 
says that he not only lived at the courts of the two first named 
Babylonian kings, but that he subsequently lived at the court of 
Darius "Hydaspes," as the spirt gave the surname. There is 
not a question that this designation of the king Darius, to 
whom he referred, was the Darius Hystaspes of the books of 
Ezra, Haggai and Zechariah. Whether Hystaspes or Hydaspes 
is the correct rendering, I have no means of determining. The 
difference is between the d and st. That Zarathustra lived and 
wrote in the reign of Darius Hystaspes is certain ; and that 
Daniel did not live in the reign of Darius the Mede, seems 
equally certain. Now as Zoroaster the magian seer knew under 
what king's reign he lived and wrote, and the Jewish prophet 
Daniel did not, we conclude that justice requires us to believe 
the spirit of Zoroaster, and to disbelieve the Book of Daniel, so 
far as that very essential point is concerned. Nothing has more 
puzzled theologians and historical critics, than to find a place 
in history for the king Darius of the Book of Daniel. On this 
point we will here cite the American Cyclopaedia, to show how 
this matter stands. It says : 

"Darius (Greek Dareios ; Hebrew Daryavesh ; Persian Dari- 
yavus, in several inscriptions), the name of several kings of 
Media and Persia. Darius the Mede, is represented in the book 
of Daniel as the successor of Belshazzar. According to the 
theory of Markus von Niebuhr, the personal name of Astyages, 
the grandfather of Cyrus, was Darius, Astyages being a na- 



ZOROASTER. 581 

tional and not a personal name, and that king the "Darius the 
Mede" of the book of Daniel. Another hypothesis is that he 
was identical with Cyaxares II., mentioned by Xenophon in 
the Cycropsedia as the son of Astyages and maternal uncle of 
Cyrus, who married his daughter. Being an indolent, luxuri- 
ous man, Cyaxares, according to Xenophon, left the real exer- 
cise of power entirely in the hands of Cyrus, as the immediate 
successor of Astyages. Josephus seems to have adopted this 
view, since he says that Babylon was taken by Darius and 
Cyrus his kinsman, and that Darius was the son of Astyages, 
and was known among the Greeks by another name, which he 
does not mention. Still another theory is that Darius the 
Mede, was a member of the royal Median family, and was 
merely viceroy at Babylon for two years, until Cyrus came to 
reign there in person. This appears to be corroborated by the 
expression in Daniel, 'Darius the son of Ayasuerus, of the seed 
of the Medes, who was made king over the realm of the Chal- 
deans.' In the words of Rawlinson, 'Upon the whole it must 
be acknowledged that there are scarcely sufficient grounds for 
determining whether the Darius Medus of Daniel is identical 
with any monarch known to us in profane history, or is a per- 
son of whose existence there remains no other record.' " 

Rawlinson is certainly right when he says that biblical and 
profane history are at fault and irreconcilable in regard to the 
identity of the Darius of Daniel ; and but for the communica- 
tion of the spirit of Zarathustra, that identification might 
have remained undetermined. By one of those strange success- 
ions of events by which concealed truth is brought to light, I 
am enabled to demonstrate a point that no learned critic has 
ever been able to elucidate ; and to make clear two facts, first 
that the Book of Daniel was a Jewish plagiarism of Chaldean 
legends, and, second, that it was written after the middle of 
the fifth century B. C. The writer from whom we have quoted 
above, continues : 

"Darius Hystaspis, son of Hystaspes, (Persian Vistaspa or 
Ustaaspi), of the royal race of the Achaemenidse, reigned 521- 
486 B. C. According to Herodotus, he was marked out for the 
empire during the life of Cyrus, who saw him in a dream with 
wings overshadowing Asia and Europe." 

That dream of Herodotus or Cyrus, has certainly played 
havoc with the historical and chronological correctness of the 
sacred book of Daniel ; for it led the Hebrew plagiarist into a 
blunder, from which the Jewish and Christian priesthoods 



582 ANTIQUITY UNVEILED. 

have never been able to extricate him. When the Book of 
Daniel was written, the only historical data concerning the 
reigns of Darius and Cyrus, were embraced in the following 
authors, to whom the American Cyclopsedia, under the head 
"Cyrus" alludes thus : "Mostof the particulars of his (Cyrus's) 
life, are differently related in the histories of Ctesias and Herod- 
otus, and in the Cycropsedia of Xenophon. But as Ctesias is in 
general untrustworthy, and as Xenophon seems to have written 
his book, a kind of philosophical romance, without much 
regard for history, the story of Herodotus, in spite of its 
legendary character, has been generally adopted by" modern 
historians down to Grote." It would seem that the legendary 
character of Herodotus's account of Cyrus and Darius did not 
militate against its historical correctness, in the esteem of the 
Jew who plagiarized the Chaldean legend, and thus the 
blunder of Herodotus has been handed down to us through 
Jewish holy writ, as not only historical truth, but as divine 
truth as well. In the light of all the facts which we are about 
"to submit, it will be seen that Darius Hystaspes succeeded 
Belshazzar and not Cyrus, and that the latter succeeded Darius 
instead of preceding him. It is true that this fact makes an end 
of Daniel, but that cannot be helped. If he must die, in order 
that the truth may live. 

I must here give a brief account of Zarathustra, as gathered 
from the Persian author, Zerdust, son of Behram. Three months 
before Zarathustra was born, his mother had a frightful dream, 
about which she consulted an astrologer, who assured her she 
- had no cause to fear any trouble for her child, and who pre- 
dicted his future glory. He was born without pain to his 
mother ; very much as Christian painters depict the Virgin 
Mary, immediately after having given birth to the new born 
Jesus. The astrologers were jealous of him from the moment 
of his birth ; and sought in various ways to kill him ; but he 
was protected by Ahuramazda. These efforts to destroy him 
continued until he had completed his seventh year. It was 
said of him, "His supernatural wisdom, piety and purity alone 
saved him from falling into the snares laid for him. His gen- 
erosity and goodness were not less remarkable ; he was prodigal 
with his charity and consolation ; helped those who sought his 
help ; gave away his clothing and food, and thus acquired a 
great celebrity among the people." At the age of thirty, just 



ZOROASTER. 583 

about the age when Jesus is said to have begun his mission, he 
was drawn to Iran, as the latter had been to Jerusalem ; Iran, 
here, meaning the seat of Persian learning and power. He 
then quitted his home and country, and after wandering about 
for some time, he found himself in a country of delights, some- 
thing after the description of Paradise. From that lovely 
country he went up into the mountains, as Moses is said to 
have done, where one Bahman, whose hand was covered with 
a veil, led him through throngs of angels, to the throne of 
Ahuramazda. There Zarathustra questioned Ahuramazda 
regarding morals, the celestial hierarchy, religious ceremonies, 
the end of man, the revolutions and influence of the stars, etc. 
He finally asked immortality of Ahuramazda, but, by a super- 
natural prevision, foreseeing all that was to take place, he with- 
drew his request. He then received from Ahuramazda, the 
Zend Avesta, (the sacred book of the Persians,) with the com- 
mand to proclaim its teachings to king Gustasp, who would 
protect the new religion and adopt it as his own. He then 
returned from Ahuramazda with the Zend in one hand and 
the celestial fire in the other. The astrologers and magicians 
apprised of his return, collected a great army to prevent his 
passage to the king of Iran. They were, however, scattered in 
utter confusion by the power of Ahuramazda. Reaching the 
king's palace and making known his mission, he was refused 
admission to the king, by the attendants. In a moment he 
descended through the ceiling of the hall in which the king 
sat surrounded by the learned and powerful of his kingdom. 
He was questioned by the king and the sages present concern- 
ing every department of knowledge, and answered them all 
with so much ease and manifest erudition, that the king was 
delighted to welcome him, and gave him magnificent apart- 
ments near the palace. For two days he discussed with the 
sages, every question which they raised to embarrass him, with 
entire success. Some days after he presented the Zend Avesta 
to the king, announced to him his mission, and pleaded with 
him to embrace the true laws of that God, who had made the 
seven heavens, the stars and the earth, who had given him his 
life and his crown, and who offered to all faithful worshippers 
of his power, an immortal glory after death. Neither the 
reading of the Zend Avesta, nor the eloquence of the prophet, 
sufficed to convince the king. Gustasp demanded time to 



584 ANTIQUITY UNVEILED. 

consider and miracles to attest the truth of what Zarathustra 
told him. These were finally given to a wonderful extent, and 
the king became satisfied to accept the new religion ; and did so 
using all his royal influence to induce 1 lis subjects to do the same. 
Not satisfied with this, Gustasp wrote to the governors of 
neighboring countries to accept the religion of Zarathustra. 
Some obeyed, others refused. Rapid as was the spread of the new 
law, yet it was too slow to satisfy the ardor of Gustasp. He 
went to war with the king of Touran, incited thereto by Zara- 
thustra. Then follows a long account of the war between Iran 
and Touran, which, for our purpose, need not be here given. 

Now, who was this Gustasp, king of Iran? That question 
once definitely settled, and we can then determine almost to a 
certainty, the truth of the spirit communication that we are 
commenting on. On that point, Thomas's Dictionary of Biogra- 
phy and Mythology, says : 

"Gushtasp, or Gustasp, written also Gostasp, Histasp and 
Kishtasp, a famous Persian hero, and king, who has been by 
some writers identified with Darius I., (surnamed Hystaspis), 
by others with Hystaspes, the father of Darius. There is so 
much that is fabulous in the Persian accounts that have come 
down to us, that it seems impossible in most cases, to settle in 
any satisfactory manner the question of identity between the 
kings of the Persian writers and those of the Greek historians. 
Firdousee (Firdausi), who is generally believed to have taken 
the facts of Persian history for the basis of his great poem (the 
Shah-Namah), represents Gushtasp as having ruled over Persia 
many years as an absolute sovereign, and as having under his 
command 'a thousand thousand warriors armed with shining 
steel,' — which could not very well refer to Hystaspes, who was 
but a satrap or inferior prince under Cambyses, but would 
answer exactly to the circumstances of Darius Hystapis. As 
Darius (in Persian, Dara or Darab,) was not originally a proper 
name, but a title, signifying 'lord,' 'prince,' or 'king,' it seems 
probable that he should have been generally known among the 
Persians by his patronymic Hystaspes, (in Persian, Gushtasp). 
Darius Hystaspis would then signify, according to the Greek 
mode of speaking, the 'Prince' [son] of Hystaspes. According 
to Firdousee, Gushtasp was the first Persian king who openly 
professed the religion of Zoroaster, who, (if we may trust the 
poet historian), was the contemporary of Gushtasp and his 
influential counsellor." 

Under the title of " Hystaspes," the same work says: 



ZOROASTER. 585 

"Hystaspes, [Greek, Ustaspes, French, Hystaspe, Persian, 
Gushtasp,] a satrap of Persia, and the father of Darius, lived 
about 550 before Christ. He is said to have been the first who 
introduced into Persia the learning of the Indian Brahmans. 
According to one account, he was the chief of the Magians, 
which accords with the Persian tradition that Gushtasp patron- 
ized the religion of Zoroaster." 

Under the title "Hystaspes," McClintock and Strong's Eccle- 
siastical Cyclopaedia says : 

"Hystaspes, (in Greek, Ustaspes, also Hystaspas, i. e., Hy- 
daspes, a prophetic apocalyptic work among the early Chris- 
tians, thought to contain predictions of Christ and the future of 
his kingdom, so-called from a Persian savant (Magus), Hys- 
taspes, under whose name it was circulated. As in the caso 
of the Siby] lines, the work in question seems to have been an 
attempt made 03' the early Church fathers to find in the relig- 
ion and philosophical systems of the heathen, predictions of 
and relations of the Christian religion. The first mention of 
these vaticinia Hystaspis, we find in two passages of Justin 
(Apolog. 1, 20, cap. 21, p. 66 c. ; Ottho, I, p. 180, and cap. 44, p. 
82 c, ed. Otho, p. 226. According to the first passage, the de- 
struction of the world is predicted by Hystaspes, as it is fore- 
told by the Sybilla. In the second passage, Justin asserts that 
the bad demons, in their efforts to prevent man's knowing the 
truth, succeeded in establishing a law which forbids the reading 
Bibloi Utaspoi e Siby lies e ton propheton under penalty of 
death ; but the Christians, notwithstanding the law, not only 
read the books themselves, but even incited the heathen to 
study them. More particular information in regard to their 
contents is given us by Clement of Alexandria. The informa- 
tion that Clement furnishes is : 1. There existed in the second 
century a Biblos Helleniken, a work written in Greek, and 
circulated in Christian and heathen circles, entitled O Ustaspes. 
2. The Christians found in it, even more plainly than the 
books of the Sibillines, references to Christ and the future of his 
kingdom, and especially a reference to Christ's divine sonship, 
to the sufferings which awaited him and his followers, to the 
inexhaustible patience of the Christians, and the final return 
of Christ. The third and last of the Church fathers who make 
mention of Hystaspes, is Lactantius. He speaks of it in three 
different passages. In the first passage he speaks of the Hys- 
tapes in connection with the Sibyl, and in the two other 
passages he speaks of it in connection with the Sibyl and Her- 
mes Trismegistus. According to the first passage, Hystaspes, 
like the Sibyl, predicts the extinction of the empire and name 



586 ANTIQUITY UNVEILED. 

of Rome. According to the second passage, the troubles and 
warfare which shall precede the final day of the world have 
been prophesied of by the Prophetse ex Dei Spiritu ; also by 
the vates ex instinctu dsemonum. For instance, Hystaspes is 
said to have predicted and described the iniquitas seculi hujus 
extremi, how a separation of the just from the unjust shall 
take place ; how the pious, amid cries and sobs, will stretch out 
their hands and implore the protection of Jupiter (implora- 
turos fidem Jovis), and how Jupiter will look down upon the 
earth, hear the cry of men and destroy the wicked. 

" With regard to the person of Hystaspes, who is said to be 
the author of the work containing these predictions, Justin and 
Clement of Alexandria have left us no information, and we 
depend, therefore, solely on Lactantius, according to whom, he 
was an old king of the Medes, who flourished long before the 
Trojan war, and after whom was named the river Hystaspes. 
In all probability, Lactantius here thinks of the father of King 
Darius I., known to us from the writings of Herodotus, Xeno- 
phon, and other Greek authors, but to whom the prophetic 
talents of Hystaspes were entirely foreign. Ammianus Mar- 
cellinus, who flourished in the fourth century of our era, 
informs us that one Hystaspes had studied astronomy with 
the Brahmins of India, and had even informed the Magi of his 
ability to know the future. Agathias, the Byzantine historian 
of the sixth century, knows of a Hystaspes who was a contem- 
porary with Zoroaster, but he does not dare to assert that this 
Hystaspes was the same as the one spoken of as the father of 
Darius I. In view of the uncertainty of the authorship, it is 
well nigh impossible to determine fully the origin, contents, 
form and tendency of the Vaticinia Hystaspis. We know not 
even whether it emanated from Jewish, Christian or heathen 
writers, although all our present knowledge points to the last 
as its probable origin. That the author was a Gnostic, as Hue- 
tius thinks, is possible, but cannot be definitely stated nor at 
all proved ; beyond this, the only answer left us to all questions 
that might be put is a non liquet." 

I think every reader will say, that with the facts we have 
laid before them, every point of doubt in regard to all these 
confused and muddled Jewish and Christian questions is about 
to be solved, through the key which the spirit of Zarathustra 
has placed in my hands. Little, truly, did I apprehend the 
importance of that key in unlocking the treasured secrets of 
the priestly masters of humanity. But we have the key that 
unlocks the vault, the key that was supposed to be lost or 



ZOROASTER. 587 

destroj'ed forever, and the world shall enjoy that hidden 
wealth of knowledge. I have inserted the key ; now I throw 
the rusty bolts ; and there we find Gustasp, the princely patron 
and friend of Zarathustra, to be none other than Darius Hystas- 
pes, or Darius I., the successor of Belshazzar on the Assyrian 
throne, and the great founder of the Persian Empire. This fact 
would never have been questioned, had not Herodotus blund- 
ered as to the proper place of Darius Hystaspes in Assyrian 
history ; and had not the plagiarizing Jewish writer, who 
sought to conceal his literary theft, followed Herodotus, and 
thus convicted himself of the pious fraud he was perpetrating. 
Had Daniel been the^author of that book, or the hero of it, it 
is hardly likely that he would have made so great a mistake, 
as to make Darius succeed Cyrus, when he was in fact his 
predecessor, and reigned over the empire he founded for more 
than half a century, during which time he conquered the 
Assyrian kingdom and brought it under Persian rule. Thus we 
see not only that the errors of history are corrected by this 
communication from the spirit of Zarathustra, but that the 
identity of the spirit is established beyond all question. The 
spirit tells us that he lived in the days of Nebuchadnezzar, 
Belshazzar, Darius Hydaspes, and Cyrus, and mentions noth- 
ing of any other Darius, and nothing whatever of any "Darius 
the Mede" as having preceded Cyrus. The book of Daniel does 
not pretend that he (Daniel) lived in the reign of Darius Hys- 
taspes, and, therefore, he could not have lived in the reigns of 
Nebuchadnezzar, Belshazzar, and Cyrus, for it is certain that 
the Darius of whom the book of Daniel speaks must have pre- 
ceded Cyrus, and that Darius could have been none other than 
Darius Hystaspes, or Hydaspes, who, the other books of the 
Jewish scriptures allege succeeded Cyrus. 

Now, that Zarathustra lived in the reign of the four kings he 
has named, and at their courts, seems singularly corroborated 
by all the historical facts that we have collated and herewith 
submit. It is hardly probable that a Jewish captive would 
have been permitted to live out a long life at the capitals of 
Babylonia, Media, and Persia, as the favorite and counsellor of 
those mighty kings, whose national religion was that of 
Magian fire-worship, intermingled with astrology and star- 
worship, which was so well suited to the tastes and inclinations 
of those sensual and materialistic tyrants of Babylon — 



588 ANTIQUITY UNVEILED. 

Nebuchadnezzar, and Belshazzar. On the other hand, nothing 
was more natural than that Zoroaster, himself a devotee of 
Magianism, and a recognized seer, prophet, or medium of 
transcendent natural endowments, should have occupied that 
precise condition despite the jealously, enmity and opposition 
of the Magian priesthood, who sought in every way to 
counteract and break his influence over the minds of his royal 
patrons. The chronological dates of that period of Assyrian 
history, are at least very confused and uncertain, and the error 
of a century, or centuries, as to any one prominent event, may 
have thrown all those that preceded or followed it, out of order, 
as to time, but not so as to the order in which they succeeded 
each other. We will give such dates as we find attributed to the 
reigns of those four kings. Nebuchadnezzar, who was the 
greatest of the Babylonian kings, is supposed to have begun 
his reign B. C. 606, and ended about 562 B. C. Belshazzar's 
reign is supposed to have closed with the conquest of Babylon 
by the king of the Medes and Persians about 538 B. C. 
That conquest was made, beyond all question, by Darius 
Hystaspes himself, and by no other Median king Darius, as is 
made manifest, not only by the remarkable spirit communica- 
tion of Zarathustra, but also by an array of corroborative 
collateral facts, that I have been astonished to find, all bearing 
upon the same point. The reign of Darius Hystaspes must 
have ended, then, before that of Cyrus began, as Darius, and 
not Cyrus, was the founder of the Persian Empire, a fact which 
the Greek historians seem to have entirely overlooked. When 
the reign of Darius ended, and that of Cyrus began, it is now 
impossible to determine ; but we know it must have been 
within the period of a single life dating from a period of not 
more than a few years before the beginning of the reign of 
Nebuchadnezzar. We so infer from the fact that in the first 
chapter of Daniel, it is stated that Daniel was a child when 
Nebuchadnezzar captured Jerusalem, which was very shortly 
before his reign began ; and as it is stated in the second chapter 
of Daniel, that it was in the second year of his reign that 
Nebuchadnezzar dreamed the dream that none of "the 
magicians, and the astrologers, and the sorcerers, and the 
Chaldeans," could show the king, it must have been when 
Daniel had hardly emerged from childhood ; when it is said, 
in the Jewish books, he showed the king his dream and the 



ZOROASTER. 589 

meaning of it. From that time it is said Daniel survived until 
after the third year of Cyrus, which, supposing Daniel to have 
lived to the age of seventy years, would have been until B. C. 
from 545 to 555. It is not pretended, in the book of Daniel, that 
Nebuchadnezzar became a convert to the Jewish religion. So in 
the case of King Belshazzar ; it is not pretended that he became 
a convert to the religion of the Jews. It is not until we come to 
Darius, the Mede, that we find either of DaniePs kingly patrons 
disposed to accept and become the propagator of the religion of 
Daniel. Nowhere in all that pretended Jewish book is the 
religion of Daniel alluded to as the religion of Judea, or of the 
Jews, and nowhere is the God of Daniel referred to as the 
Jehovah, or Yahho, of that pre-Christian sect. This ought to 
be enough to show that the Book of Daniel is not a Jewish 
book, and that Daniel, the seer, prophet, and dream reader, 
was not a Jew, but a star-reading practicer of Magian arts. It 
is therefore only left to determine who was Darius, and who 
was Daniel, and what was the religion taught or believed in by 
the latter and adopted and propagated by the former. It would 
not be difficult to gather enough from the Book of Daniel to 
determine these points, but I can better do this by the outside 
facts, pointed out and construed by the light of the spirit 
communication of Zarathustra. 

I have at great length set forth the nature of the religious 
teachings of Zarathustra, which show, in an astonishing manner, 
the source from which many of the most highly cherished reli- 
gious dogmasof the Christian hierarchy have been derived. How 
Zarathustra came to adopt those theological dogmas, so 
analogous to, if not identical with the Christian dogmas, the 
two principles, of Good called God, and Evil called Devil, but 
by the former called Ahuramazda and Ahrimanes, we can only 
conjecture from the some what too poetical history of Zarathustra. 
We are told by the last historian that from his birth the Magi 
and astrologers feared his future success. This was we are told 
because of the astrological prognostications attendant upon his 
birth. We infer, however, it was on account of the manifest 
fact that he was endowed with extraordinary mediumistic 
attributes and mental promise. These were developed in an 
equally remarkable degree, during the first thirty years of his 
life. He then went forth from his home and country and 
travelled on, with semi-miraculous adventures, until he reached 



590 ANTIQUITY UNVEILED. 

a beautiful country compared to Paradise. It is most probable 
that this delightful country was none other than the beautiful 
valleys in what is called the Hill Country of India, in all prob- 
ability the scene of the first perfect civilization of man, the 
great centre from which all subsequent civilization has radiated 
over the world. There, we are told, he went up into a mountain, 
and was led by the veiled hand of Bahman, through throngs 
of attendants to the throne of Ahuramazda, where he obtained 
the Zend Avesta or Sacred book, which has been attributed 
universally to him. The mountain he ascended was the 
Mountain of the Wise Men, where was located the great central 
seat of Brahmanical lore. From there he returned to Persia, 
his mind enriched with the treasures of knowledge acquired 
during his abode in that centre of spirit imparted wisdom. It 
was there no doubt, this glorious and immortal medium was 
impressed by great and good spirits to found a new religion, 
which would give a more spiritual interpretation to the import 
of material things that he found among the learned Brahmins 
of India, and at the same time, not wholly ignore the sun wor- 
ship and star worship of his own people and country. The 
Zend Avesta w T as the result. When it was completed, he knew 
his only clrance of success was to convince Darius Hystaspes, 
who it is admitted was his contemporary, of the wisdom of his 
great religious scheme, and secure for it his support. In this he 
was at least successful, notwithstanding the efforts of all the 
learned classes, and especially the Chaldean and Persian Magi, 
to perpetuate the more ancient fire-worshipping and astrological 
religion. It is true that the story of Zarathustra by Zerdusht, 
does not mention Darius as his kingly friend and patron, but 
the name Gustasp, which it is admitted is the same as 
Hystaspes, is mentioned. Not only was Gustasp and Hystaspes 
one and the same person, and that person the royal convert of 
Zarathustra, but we have it stated on high Christian authority, 
no less than Justin, Clement of Alexandria and Lactantius, 
that it was an apocalyptic work among the early Christians, 
thought to contain predictions concerning Christ ; and that it 
was called Hystaspes from the fact that such was the name of 
a Persian savant, under whose reign it was circulated. As w 7 e 
have shown, these good pious Christian fathers suppressed the 
name of that "apocalyptic w r ork" which w r as certainly the 
Zend Avesta, and also the name of its great medium author, 



ZOROASTER. 591 

Zarathustra. In view of the facts collated above, does it not 
appear that the Sibylline, the Jewish and the Christian books 
have been largely borrowed from the Zend A vesta of Zara- 
thustra ; and could any fact be made plainer than that Justin, 
Clement and Lactantius all sought to conceal the fact that the 
early Christians were sun- worshippers and regarded the Zend 
A vesta as a sacred book? I attach the highest significance to 
the testimony of Ammianus Marcellinus the Roman historian, 
whose reputation for freedom from all sectarian or religious 
prejudice, and for accuracy, fidelity and impartiality, is 
universally conceded ; who lived probably as late as the 
beginning of the fifth century. He says that one Hystaspes 
had studied astronomy with the Brahmans of India, and had 
even informed the Magi of his ability to know the future. He 
was undoubtedly misled on this point by Justin, Clement and 
Lactantius who substituted the surname of Darius for that of 
the real person who had studied astronomy with the Brahmans 
of India. He undoubtedly refers to Zarathustra. Still later 
the Byzantine historian, Agathius, who lived as late as A. D. 
582, knew of a Hystaspes, who was a contemporary of Zoroaster. 
This shows that as late as the latter part of the sixth century 
it was known that Zoroaster was the contemporary of Darius I., 
and that Darius I., was Darius Hystaspes. We have the fact 
admitted by Christian theologians that the "Vaticinia 
Hystaspes," which was used by the early Christians, was most 
probably, of heathen and not of Jewish or Christian production. 
It has been further admitted that its author was probably a 
Gnostic ; all of which points to Zoroaster and his religion as to 
its identification. But it is further admitted by some writers, 
and with the best reason, (Thomas's Dictionary of Biography, 
article Gustasp,) that Gustasp has been identified with Darius 
I, (surnamed Hystaspis.) Thus the communication of Zara- 
thustra is not only confirmed as to the fact that Darius 
Hystaspes or Hydaspes, preceded Cyrus in the succession of 
Persian kings, but leaves no room to question the authenticity 
and truthfulness of his statements. With this correction of 
historical errors, all the other historical errors that have grown 
out of it are equally corrected and plainly intelligible. 

I claim, therefore, that it is a demonstrated fact that Daniel, 
the so-called Jewish prophet, never did perform the wonders 
related of him at the courts of Nebuchadnezzar, Belshazzar, 



592 ANTIQUITY UNVEILED. 

Darius and Cyrus, but that if any one did so, it was Zoroaster 
or Zarathustra, the great Persian sage, prophet and seer — the 
friend and confidential adviser of the great and good king 
Darius — and founder of the astro-mythriac, and pre-eminently 
spiritual religion embodied and taught in the Zend Avesta. 
How closely the Jewish plagiarist in the book of Daniel, has 
followed the writings of Zarathustra, and the incidents of his 
life, we may never certainly know ; but that there is nothing 
original about it, and that it is a plagiarism of some Chaldean 
or Persian narrative I have demonstrated. 

I will now return to the communication and hasten to a close. 
The spirit tells us that he was known as Aronamar, at the 
Court of Cyrus. This fact not only explains why Zarathustra 
gave me that name rather than his own, but it is strikingly 
convincing of his identity, as the Daniel of the book of Daniel. 
It will be seen Daniel vi, 27, that it is said, in the decree of 
Darius, by whose orders Daniel was cast into the lions' den, 
"Hedeliverethandrescueth, and he worketh signs and wonders, 
in heaven and in earth, who hath delivered Daniel from the 
power of the lions." On account of that alleged deliverance 
from the lions, he was no doubt especially distinguished at the 
court of Cyrus, where his influence was unbounded. The name 
Aronamar was no doubt given him as a mark of especial 
respect. The root of that name Ar is the Chaldaic root of Ara 
which probably meant lion, as did its Hebrew equivalent Ara, 
and ending as well as beginning the name Ar-on-om-ar the 
meaning of the name no doubt was "the one saved from lions," 
or "the lion tamer." Not wishing me to understand the full 
import of his labors until he was through, he withheld his 
identity under that unhistorical designation. 

When he says that while at the court of Cyrus, "I was in the 
position of a philosopher, who, having reasoned upon the law 
of cause and effect, would stand in any position in life," he 
indicates in the most striking manner the great fundamental 
principle of all his philosophical and theological system. Before 
Socrates and Plato lived, and long before Descartes, Bacon and 
Newton lived, Zoroaster inaugurated the inductive philosophy ; 
and now he returns as a spirit, after all those long centuries, to 
state that fact. He tells us he was a medium whose psycholog- 
ical power was so great, that it not only influenced men, but 
the most savage beasts. It was doubtless by the same medium- 



ZOROASTER. 593 

istic power, that the materialized spirit-hand wrote that 
warning on the walls of Belshazzar's banqueting hall. The 
spirit tells us that when he lived, at least 550 B. C, there was a 
religious teaching promulgated, which was attributed to 
Hermes Trismegistus, the then ancient Egyptian sage and 
law-giver, which prophesied that a child should be born of a 
virgin, and that it was commonly believed at that time. This 
then, was no Jewish prophecy, as has been pretended, but a 
prophecy of a Gentile heathen. Zarathustra, in his communi- 
cation, informs us that it was the Phallic worship that preceded 
his mythriac religion ; that back of that was the astronomical 
and philosophical religion of Hermes Trismegistus, which, even 
five hundred years before the time of Zarathustra, embodied 
what we call the inductive philosophy, of which Bacon was 
the great modern exemplar ; and that away far back before 
that advanced philosophy there was a Hindoo-Chaldaic civili- 
zation which took its rise at the base of the Himalayas. Besides 
that there was a very ancient Phoenician religion, and that the 
chief idea of the two latter religions, was the relations of heat 
and cold, and their effects upon men, and on the crops on 
which they depended for food. All this is indicated by all the 
historical or traditional evidence that has been permitted to 
come down to us. But here we have the additional spirit 
testimony, that the civilization of this, our Western Continent, 
was at one time in history, progressing side by side with that 
of the great Eastern Continent of Asia ; and that the Buddhistic 
sage Bochica taught all the laws of cause and effect — or in other 
words the Baconian philosophy — in Bolivia and Peru long before 
Manco Capac and his wife appeared there. It would appear 
that Christianity had performed the same part, in utterly 
arresting an advanced native civilization on this Western 
Continent that it did in Asia, Europe and Africa, when it 
supplanted the civilizations of those continents. But for the art 
of printing, that religious curse would have continued to block 
the way to human freedom and progress. When the spirit 
said that all the science and all the knowledge of antiquity is 
concentrated in the Book of Daniel and the Book of Revelation, 
so-called, he meant, as he afterwards explains, that they 
furnish the key to the secret mysteries of all ancient knowledge. 
That both those works were from the same spirit source, is 
manifest to any person who will read them by the allegorical 



594 ANTIQUITY UNVEILED. 

key placed here in their hands. That the Book of Daniel so far 
as it possesses any value is due to Zoroaster or Zarathustra, and 
the Book of Revelation to Apollonius of Tyana, I have not a 
doubt ; that their meaning is the same ; and that their authors 
were two of the greatest spiritual mediums that this world has 
ever seen, or that it will soon see again, I fully believe, if I 
have not a right to claim that I know it to be so. 

And now in closing the great task imposed upon me by those 
grand old sages of the most important epochs in the distant 
past of the world's history, I have but one regret ; and that is, 
that I have had to perform it under so many difficulties ; so 
little to my own satisfaction ; and I justly fear, so little to the 
satisfaction of the great spirit minds, who, for want of a more 
fitting and suitable instrument, were compelled to depend 
upon my humble efforts to get their invaluable impartations 
and inculcations before the world. 

While laboring incessantly for years to aid these spirit mes- 
sengers to fulfill their great mission to mankind, I have had to 
do battle almost alone. But through it all, I have never looked 
back to see how far I had advanced,, or wished for rest. 
Inspired by influences that came to establish the reign of truth 
on earth, I have been sustained in every emergency that has 
been presented. 



CONCLUSION. 



TO THOSE of our readers who have closely followed these 
communications and examined carefully the comments 
thereon, we address these closing remarks. If they ponder 
over the revelations and events in the light reflected from the 
spirit world, and avail themselves of such information as can 
be gleaned from history's pages relative to this subject, it must 
be apparent to them, as it is to us, that Christianity has been 
formulated from the heathen theological doctrines and dogmas 
concerning the Hindoo god Christos ; that the New Testament 
is nothing more than the plagiarism of the writings and teach- 
ings of Apollonius of Tyana and Chrestus, and that these 
teachings originated in ancient sun worship, fire worship and 
man-god worship. In confirmation of this we have the testi- 
mony of not only a large number of the world's greatest schol- 
ars, but many of the most profound and philosophic religious 
teachers of the past. 

In summing. up, we briefly consider some points which are 
deemed of special importance in connection with the subject. 
The originators of the religious delusion named Christianity, 
claimed that it was founded upon the inspired word of God, 
who sent his only son, Jesus Christ, into the world to atone for 
the sins of mankind, by suffering an ignominious death upon 
the cross. The object of these spirit communications is to show 
to the world that the Christian religion was created by man, 
and that Jesus Christ was a mythical character, existing only 
in the minds of those who brought forward as his teachings 
the doctrines gathered from heathen mythology and its gods. 

These spirit witnesses also claim that all the ancient manu- 
scripts were mutilated by the early Christian Fathers. This 
is not without foundation. Much corroborative evidence of it 
can be found in the works of Sir William Drummond and 
Godfrey Higgins. These eminent writers prove that not only 
have the Christians stolen their religious rites and ceremonies 



596 CONCLUSION. 

from the pagans, but have even changed the spelling of the 
name of their god Mithra, the Sun, and appropriated him to 
their own use. 

It is a well-known fact that scholars in the old languages 
found considerable difficulty in making copies of the manu- 
scripts that were in existence at the time of Christ, so-called. 
These old manuscripts often being written without the vowels* 
made them liable to misinterpretation by the scribes, it beiug 
left to them to supply the required vowels. Those who were 
instrumental in formulating Christianity took advantage of this 
by employing translators who were entirely devoted to their 
interests. These scribes in making copies changed the vowels, 
words and sentences, inserting or omitting them as best suited 
their purposes. As an instance of this w T e refer to the word 
"Beth-el/' found in Genesis xxviii, 19, which according to 
the Christians signifies "House of God." Originally the god 
Mithra, the Sun, was represented by the term " Al ;" this 
•combined with the word " Both," which signified house, gave 
rise to the name "House of the Sun." In Godfrey Higgins' 
work, "Anacalypsis," he says "the Druids worshiped in a 
temple called Bothal, from ' Both,' a house, and ' Al,' God. 
This god meant the God Mithra, the preserver and saviour." 

As it is shown all through this work that the doctrines of the 
ancient sun worship are closely connected with the doctrines 
of Christianity, and that the Druids were worshiping the sun 
in their temples long before the inception of Christianity, is it 
not significant that this word Bothal, " the house of the Sun," 
should re-appear in the Christian Scriptures as Beth-el, "the 
house of God?" the only difference being that the vowels are 
changed. We have already shown how easily and for what 
purpose this was done. Had this word Bothal been allowed 
to remain unchanged in the copies which were taken it would 
be self-evident that the Sun of the Druids was identical with 
the God of the Christians, and to the unprejudiced mind the 
resemblance between the Bothal of the Druids and the Bethel 
of the Christians would be at once apparent. To this one pious 
fraud, that of inserting "el" in place of "al" we can attribute 
the transposition from the god Mithra, the Sun, the light of 

*See Encyclopaedia Britannica Vol. iii, page 640, under article Bible — 
Text of the Old Testament ; also Vol. xi, page 597, under article Hebrew 
Language and Literature — The Literary Development of Hebrew. 



CONCLUSION. 597 

the world, to the God of the Christians. From the deception 
practiced here it was but an easy step to change the "Ies" or 
"Jes" of the Phoenicians, into the name Jesus by adding the 
Latin termination "us ;" or, if we refer to the Druids we find 
them calling their god Hesus, which name was derived from 
the Phoenician word "Ies" or "Jes" and meant the sun person- 
ified. If we substitute the letter "J" for "H" in the name 
Hesus, we have the word Jesus derived from still another 
source Passing to India, we find the source of the name 
Christ. It is derived from the name of the incarnated spirit 
of the Hindoo sun god Chrishna, which in the Greek 
language becomes Kristos or Christos. Thus it only requires a 
knowledge of the names of the sun-god in the different lan- 
guages to understand from whence the name Jesus Christ 
comes. The emperor Constantine, it appears, proposed to com- 
bine the characteristics of Hesus and Kristos and worship them 
under the name of Hesus Kristos, or, as we now have it, Jesus 
Christ. It was to decide this question that the Council of Nice 
was convened. Is it not a significant fact in this connection 
that the promoters of Christianity have been so careful to 
destroy everything relating to the Druidical religion as well as 
everything relating to the teachings of Apollonius of Tyana? 
The former religion was nothing more nor less than the wor- 
ship of the sun under the designation of the god or divine 
man Hesus, and the latter nothing more nor less than the wor- 
ship of the sun under the designation of the god or divine man 
Christos. Therefore we need not be at a loss to know why the 
religionists M r ho sought to appropriate the same god under the 
name of Hesus Kristos, sought to conceal or destroy the truth 
concerning their spurious deity, Jesus Christ. 

It is in order here to inquire what proofs Christian commen- 
tators bring forward as to the existence of this Jesus? They 
claim that Josephus, a historian of the first century, mentions 
him in his writings ; that Seutonius writes of him under the 
name of Chrestus ; that Abgarus held correspondence with 
him ; also Tacitus and Lucian are credited with writing of his 
existence. Of these five the extract of Josephus is admitted by 
the most critical Christian commentators to have been an inter- 
polation of the time of Eusebius ; the correspondence of Abgarus 
a misrepresentation, pronounced spurious in the fifth century; 
the passage in Seutonius to refer to an entirely different 



598 CONCLUSION. 

personage, viz., Chrestus, leader of the Chrestosites. The 
works of Tacitus and Lucian, as will be seen by their commu- 
nications, as well as evidence drawn from other sources, have 
been so mutilated by Christian writers that they are worthless 
as evidence relating to this question. Mention is also made 
of a letter written by Pliny the Younger to the Emperor 
Trajan, giving an account of a sect calling themselves 
Christians. The genuineness of this letter has been questioned 
by many commentators. The communication of Pliny shows, 
however, that the letter was written, but that he referred 
to the Essenes and not to the Christians ; the latter 
word being an interpolation. These are the only passages 
in history outside of the New Testament,* to which the Chris- 
tians can refer to sustain their position. If the revelations of 
these spirit witnesses, combined with the deductions from 
history, have any weight, what unprejudiced mind can accept 
the New Testament as evidence upon this subject, when it is 
shown so clearly that its gospels and epistles were plagiarized 
from manuscripts brought from India by Apollonius, previous 
to the inception of Christianity. It is only reasonable to 
question the claims of the New Testament with more than 
ordinary emphasis, when so little collateral evidence bearing 
upon the personal existence of Jesus Christ can be drawn from 
disinterested historians of that period. Even the evidence 
presented, when tested by the light of these spirit revelations, 
appears to have been manufactured in the interests of Christi- 
anity. Not only this, but candid commentators are obliged to 
admit that the works of the historians offered as evidence show 
plainly the marks of mutilation and interpolation. So much im- 
portance has been attached by Christian writers to the noted 
passage in the Annals of Tacitus that we deem it worthy of 
more than a passing notice, as it seems to come the nearest to 
positive evidence of the existence of Christ. It is as follows : 
" Those people were commonly known by the name of Christians. 
They had their denomination from Christus, who, in the reign 
of Tiberius, was put to death as a criminal by the procurator 
Pontius Pilate." In his communication Tacitus states posi- 
tively that he never heard of the Christian Jesus, nor of Chris- 
tianity Is it not significant that this celebrated passage was 
never quoted until near the close of the dark ages ? Had it 

*Refer to Encyclopaedia Britannica, under article of " Jesus." 



CONCLUSION. 599 

existed in the time of Eusebius it could not have been over- 
looked by his critical eye, and would have been accorded a 
prominent place in his " Ecclesiastical History." When the 
spirit of investigation was aroused, it became necessary to 
manufacture evidence, hence we find this forgery interpolated 
in Tacitus' Annals which has been generally copied. The 
Rev. Robert Taylor, A. B., M. R. C. S., made exhaustive re- 
searches as to the origin, evidences and early history of Chris- 
tianity and published the full account of the same in a volume 
entitled Taylor's Diegesis in 1829. In writing under the head of 
Tacitus he says : " We have investigated the claims of every 
document possessing a plausible claim to be investigated which 
history has preserved of the transactions of the first century ; 
and not so much as one single passage, purporting to have been 
written at any time within the first hundred years, can be 
produced from any independent authority whatever to show 
the existence of such a person as Jesus Christ, or of such a 
set of men as could be accounted to be his disciples." 

On the other hand, we have abundant proof that Jesus Christ 
was a mythical personage, whose life, as it has come down to us, 
is founded on the known life of Apollonius of Tyana, the 
earthly existence of whom has never been questioned, to which 
is added passages from the lives of various personages, and 
teachings concerning the mythical gods of other lands. The 
Prometheus of the Greeks was the character which suggested 
the crucifixion. The Eleusinian mysteries suggested the " Last 
Supper" and other ceremonies connected with Christianity, 
and these, combined with the doctrines of the ancient sun 
worship, have been gathered and represented to be a history of 
the events connected with the life of the Christian Jesus. That 
Prometheus of the Greeks suggested the crucifixion was admit- 
ted by one of the most popular clergymen of our time, who in 
a recent sermon speaking of iEschylus, a noted book, said : 
"Although the author does tell of Prometheus, who was crucified 
on the rocks for sympathy for mankind — a powerful suggestion of 
the sacrifice of Christ in later years — it is a very poor book, com- 
pared with that book which we hug to our hearts because it 
contains our only guide in life, our only comfort in death, and 
our only hope for a blissful immortality." 

What admissions have we here! One of the "blind 
leaders of the blind," acknowledges that the crucifixion 



600 CONCLUSION. 

of Christ on the cross was suggested by a heathen tradition. 
He tells us of hugging to his heart the Holy Scriptures, (which 
are proved to have been derived from heathen mythology,) 
as containing the only hope in life and death, as well as for a 
blissful immortality. What darkness is here manifest with the 
mid-day light of truth all round us, and what a sad outlook for 
those who walk in darkness ! The tradition of Prometheus 
was not only a powerful suggestion, as the learned divine 
admits, but the real foundation in fact upon which rests the 
tradition of the crucifixion of Christ on the cross ; the name 
being changed from Prometheus to Jesus Christ, and the rock 
— the Scythian crag— for the Christian cross, as our readers 
have already learned by the testimony of these ancient spirits. 

The Christians claim that the inspired word of God is revealed 
to man in the Scriptures. How can this be true when they are 
proved unauthentic both as to the writings they contain and 
as to the time received? For instance : The Book of Daniel is 
.shown to be only the record of past events in the life of an 
individual instead of prophecies of the time to come. The 
original Gospels and Epistles of the New Testament are proved 
to have originated in India, while those claimed to have been 
written at the time of Christ are shown to have been written 
long after that period, and based on the life and teachings of 
Apollonius of Tyana. 

Volumes might be written as to contradictions in the Scrip- 
tures, but space will not permit. In consideration, however, 
of the fact that this volume has given so much proof of 
the non-existence of the man Jesus, we cannot refrain from 
calling attention to the discrepancy in the genealogy of Christ as 
given in Matthew and Luke.* In the first chapter of Matthew 
this genealogy is given as twenty-eight generations from 
David down through Joseph to Christ ; in the third chapter of 
Luke the same genealogy is given as being forty-three genera- 
tions from Christ through Joseph up to David. This is a very 
remarkable oversight on the part of the translators, for if there 
is anything on which they should agree it is in regard to the 
descent of Christ. Commentators have attempted to explain 

*It is not generally known that the so-called Gospels of Matthew, Mark, 
Luke and John, were not written by those individuals, but were written 
much later by others who claimed they followed the same style, therefore 
they are entitled "According to Matthew, Mark, etc." 



CONCLUSION. 601 

this discrepancj' as follows :— That the Gospels were written 
for two different classes of people, the Jews and the Christians, 
though what connection that has with the matter is not appa- 
rent. — That the account of Matthew is correct, and that Luke 
in his researches has taken the genealogy of an entirely different 
Joseph without taking the trouble of verifying it.— That Luke 
is correct in his account. — That one list gives the genealogy 
of Mary and the other that of Joseph. — That the discrepancy is 
of minor importance. Very questionable positions to assume 
upon a subject of such magnitude. All of these explanations are 
so manifestly absurd as to prove that it is only the powerful 
psychological influence exerted by the clergy that keeps the 
people banded together in the belief that the Bible is the 
inspired word of God and that Jesus Christ was a real entity 
instead of a mythical character. 

Notwithstanding the power of the church over the people, re- 
ligious thought and unfoldment are compelled to move onward, 
as the rays of light from the torch of knowledge dissipate the 
darkness of ignorance. This light may come through the medium 
of science or through the mediums employed by those in the 
spirit spheres to enlighten the children of men, causing them to 
cast their mythical gods aside and accept truth. Even when 
the creeds and dogmas of the church are proved untrue it yields 
only when it encounters some antagonist superior to itself. 
It may be science, or a revelation from the spirit world, or the 
giant public opinion, the outcome of advanced thought, or the 
combined effect of them all. When the electric light of truth 
is turned on, the Christian creeds, dogmas and teachings, 
shrink away and disappear, or are revised by the prelates of 
the church. Many of the more courageous of the clergy in 
these times of rapid progress are repudiating some of the old 
dogmas which but a short time ago were held as sacred truths, 
but are now crumbling in the light of the nineteenth century. 
They seem to catch the spirit of one in the olden time who is 
said to have exclaimed under similar circumstances : " If I 
hold my peace the very stones would cry out." 

It has been the policy of the Christian church since it 
undertook the management of man's religious affairs to 
cut off all knowledge of spirit intercourse between the two 
worlds as it existed in the centuries before the Christian 
era. The church authorities did not overlook the importance of 



602 CONCLUSION. 

this spirit intercourse, hence they retained it within their own 
prescribed circle, and still continue it through medium istic 
channels, disguising it under the title of "communion of 
saints," that they may more easily maintain their power over 
their subjects. Succeeding in this, all their energies were 
bent upon holding them to forms and ceremonies connected 
with the worship of mythical characters. Not only this, but the 
teachings of heathen mythology in a modified form have been 
brought forward and stamped with the insignia of the poten- 
tates of the church, and made to appear as a direct inspiration 
from the divine mind. 
It is this outrage upon humanity that these spirit prophets 

1 and sages of old have combined to overthrow, thereby estab- 
lishing universal liberty and a highway of progress unob- 
structed by the power of a time-serving and self-constituted 
priesthood. They entered into the great work with an earnest- 
ness and determination which betokens success to the cause of 

. rescuing humanity from the dark condition into which it has 
been led. Mankind has a natural tendency to multiply 
religious rites and ceremonies such as excite fear and imagi- 
nation ; it naturally dreads the unknown and unfathomable 
future. In these traits priestcraft finds its opportunity ; 
therefore every means is employed to encourage them. Let us 
glance for a moment over the world and behold the evils 
which have followed the nations that have blindly accepted the 
teachings invented by priestcraft. The clergy have framed the 
church machinery in ancient as well as in modern times, which 
as it turns causes the people to move around in the treadmill 
of religious forms and ceremonies. Through these they are 
made slaves to the priesthood — abject slaves where ignorance 
prevails, and mental slaves even among the most intelligent 
classes. Then think of the tortures of the Juggernaut, as in 
India, as well as tortures of various other kinds in other coun- 

• tries, to appease the vengeance of an angry God — the cruel sacri- 
fices of the Crusades, the Massacre on St. Bartholomew's Day, 
the tortures of the Inquisition, of Calvin and the martyrs. On 
every hand is found the trail of priestly persecution— the human 
mind enslaved. Priestcraft has been the curse of the world. 
In its path happy nations are buried, and the face of Nature 
drenched in the blood and tears of innocent people. All this 
on the basis of the fiendish maxim : "The end justifies the 



CONCLUSION. -»603 

means." But why enlarge further here upon this terrible 
picture ; history abounds with the details of this painful theme. 
The reason it does not affect the public mind more at present is 
because time gently covers human folly with its mantle, hence 
as the centuries roll by, what occurred in the past affects us 
only as a troubled dream. 

Why is Christianity so revered by the people of to-day? 
Certainly not because they realize that its teachings are 
true, as they are accepted without question. The answer is, 
because it has been clothed with an apparel entirely foreign to 
its true character. A false sacredness has been thrown around 
its mythical teachings by priestcraft. The sympathy and 
imagination of the devotee have been drawn upon by depict- 
ing the sufferings of an innocent victim, who in reality never 
existed, until they have become an actuality in the mind. 
If Christianity was stripped of this superficial covering, now 
made attractive by all the embellishments that intellect and 
eloquence can devise, it would present an image which would at 
once be recognized as a relic of heathen mythology. From gen- 
eration to generation and century to century, we have been 
taught to ignore reason, and accept blindly the absurd doctrines 
that even the religious teachers themselves cannot explain. 
Fortunately, however, they are being explained in this genera- 
tion from a source and in a manner that cannot be refuted. 
Why do we find the masses more intelligent to-day than in 
former centuries ? Surely not by reason of this legacy of heath- 
enism. Education is the principal factor in the production of this 
marked change. To illustrate, we refer our readers to those coun- 
tries where Christianity has predominated for centuries without 
education, or with only such as would not interfere with its 
man-made religion. They will find that in the proportion the 
church power has been absolute, ignorance, misery and blood- 
shed has prevailed. Then glance over our own country, with its 
free school system, free institutions and government, with entire 
separation of Church and State, and where Christianity rests on 
its merits, with no compulsory power to enforce submission to its 
dictates as of old, and very marked results will be seen for the 
better. Christianity and the church have followed the march 
of civilization instead of leading it, while the ministry have 
hugged their precious delusions to their hearts and forced as far 
as possible their religious teachings upon the people. Notwith- 



604- CONCLUSION. 

standing these potent facts the clergy claim and would have 
us believe that all real progress and civilization itself is the 
product of Christianity. The priestly and ministerial forces 
of the Christian church by enforcing its heathen doctrines place 
themselves squarely across the line of progress, and with an 
assumed authority command the people to obey their religious 
mandates. In doing this they are required to ignore reason, the 
soul's true guide. As well might the mariner cast his compass 
into the sea and expect to arrive safely in port. 

The law of evolution holding good in the mental as well as 
the physical, man should progress in his religious as well as in 
all other natural faculties. In view of this, it was not only 
natural, but in the line of evolution, that he should have enter- 
tained crude religious ideas and worshiped the sun and stars 
before he could conceive of higher objects of devotion. In the 
past, men of superior minds and spiritual attainments were also 
worshiped as Gods, or as being teachers sent from God, for 
man intuitively reveres and worships that which is above or 
superior to him. The great error of the present time is com- 
mitted in attempting to confine the progressive tendency 
of religious evolution within the prescribed limits of the crude 
religious theories of the past ; thus foisting upon the more 
progressive and enlightened nations of the earth the effete ideas 
gathered from the primeval religions. The religions of to-day 
are nothing more than a modified form of the systems of idolatry 
and religious ceremonies that prevailed when the race 
was in its infancy. These barren religious ideas portrayed 
the wanderings of the human mind while battling up through 
the dark ages, when the intellect was struggling for supremacy 
over the animal in man. 

Startling evidence of the conscious necessity of religious 
evolution was made manifest by one of the leading ex- 
ponents of Christianity, in a lecture, January, 1892, the 
tone of which is so near in accord with views herein 
expressed, we feel constrained to make the following 
quotations from his remarkable utterances: "Evolution has 
given us a new philosophy, a new biology, a new sociology, a new 
astronomy, a new geology. It will not finish its work until it has 
given us a new theology ! The time has come for all religious 
teachers to recognize the doctrine o/ evolution." " Theology 
must apply the law of evolution to spiritual as well as material 



CONCLUSION. 605 

phenomena." "It has been said that Christianity is unchanging. 
I hold that it is a progressive and changeful religion, and that its 
creeds should be better in the nineteenth than in the sixteenth 
century." " The force which we call Christianity is a force resi- 
dent in humanity. Only the application of the law of evolution 
to the problems of religion will ever solve them." " Christianity 
is a civilized paganism, and will always remain so until the 
paganism in man's nature is eradicated. We find much pagan- 
ism in Christianity — in its creeds, practices, and ceremonies." "If 
we are Christian evolutionists we shall not go back to the West- 
minster Confession, or to the Thirty-nine Articles, or to the Nicene 
Creed, or to Peter's Confession, or to any creed of the New Testa- 
ment. We shall not go back to the fourth century for our ideas 
of the Church of the future. We shall not be surprised to find 
errors and imperfections in the Bible." "Truth is not in a book. 
Truth is in the heart and the mind, and the book only communi- 
cates it from one mind to another." "Evolution and redemption 
are only two words for the same thing; or, in other words, redemp- 
tion is evolution in the spiritual realm." The people may 
indeed take courage when the prominent teachers of Christi- 
anity not only admit the possibility, but the necessity of 
religious evolution. The dawn of light must be near to those 
who have remained so long under the shadow of modified 
paganism. 

In contemplation of this vast subject with the religious mists 
of ages dissipated, and "Antiquity Unveiled" before us, the 
mind is shocked as the theological mysteries and fraudulent 
proceedings of the promoters of Christianity are exposed. 
Their mysteries and false religion have hung over mankind 
as a dark pall for many centuries. When we realize what a 
stupendous system of deception has been practiced upon the 
unsuspecting generations of the past we start back in aston- 
ishment. When these crimes against humanity were set in 
motion by a few selfish, ambitious minds, they could not have 
realized w T hat gigantic proportions their creation would assume 
in the following centuries. It may occur to the reader, in view 
of these late unfoldments, what an unfortunate position the 
church is placed in by its great efforts to proselyte and convert 
the heathen to the very creeds and dogmas which were pla- 
giarized from the religions of their ancestors many centuries 
ago Can we wonder at their indignation when the Christian 



606 CONCLUSION. 

missionaries go among them, or that they treat them with 
cruelty when they persist in forcing upon them these doctrines? 

The same spirit which inspired the reign of terror in the past 
in the effort to cause man to accept teachings that his 
reason repudiated is still extant, and manifests as much and 
ventures as far as public opinion and the present intelligence 
of the masses will permit. To the public school and the 
printing press we must look for the redemption of the race, and 
not to the theological dogmas which have come down to us 
through the mists of oriental ages. We feel sure that many in 
both worlds will receive light from the pages of this work to 
guide them out of the shadowy wilderness, made more dark by 
mythical gods. These are surrounded with an almost impene- 
trable tangle of creeds and dogmas — a legacy handed down 
to us through the medium of priestcraft, effectually blocking 
the way of the soul's progress in this primary school of life. 
"Truth is mighty and will prevail." Though shrouded in 
centuries of darkness, it is destined to shine forth as the beacon 
light to direct all the children of men into the fields of endless 
happiness and progress. 

As a preliminary to some closing remarks we quote an 
extract from the communication of Zoroaster as follows : " In 
publishing these communications in your book, at the close of 
your volume, I wish this train of information set forth and the 
fact impressed upon the reader, that these spirits are not work- 
ing for applause but for the good of humanity. I want it 
further understood that these spirits I have brought to you 
have been compelled by my power to tell the truth. We also 
desire that it shall be stated that we are not seeking to gain 
believers in any doctrine, all we ask is that what has been 
disclosed herein be examined in order that the truth may be 
known." 

We coincide with the views of spirit Zoroaster. We are not 
trying to gain converts to any doctrine or religious belief, 
having long since seen the folly of so doing. The truth only is 
our chief concern in this connection and if that is brought to light 
we shall feel repaid a thousand-fold for our efforts in its behalf. 

Our work of compiling is finished. Before closing, however, 
we wish to say in our own behalf that the task has been a very 
arduous one and attended with many difficulties. This should 
be borne in mind by any who may feel disposed to criticise. 



CONCLUSION. 607 

In compiling this work we were obliged to take the matter as 
we found it in the columns of a weekly journal, which accounts 
for many passages in the comments bearing marks of the haste 
in construction which frequently attends the editing of matter 
for a newspaper. The most critical reader, however, cannot 
fail to note the great labor and research that must have been 
expended in order to bring them to their present condition. 
It was the intention of Mr. Roberts to carefully revise these 
comments, before publishing the work in book form. This we 
did not feel at liberty to do. 

The communications, as the reader has already been informed, 
are given verbatim. Some readers may criticise their style 
and language as not being up to the standard that would 
be expected from such spirit minds. It should be remembered 
that many of them were unfamiliar with the English language 
while on earth, and all of them were obliged to deliver their 
statements through a very illiterate medium instead of a scholar 
and linguist, which will account for many objections which 
may be raised. It . seems to have been their design to speak 
in terms that the common mind could comprehend, evidently 
for the purpose of bringing out the truth in a plain and simple 
form. To the critical mind there may also be apparent contra- 
dictions in the spelling of names of persons and things which 
sounded differently when articulated by spirits who were not 
familiar with the English language. The spirit testimony was 
recorded as it was voiced through the medium, as nearly correct 
as was possible with rapid writing. By this process some trivial 
mistakes were liable to occur which could not well be corrected, 
as repetition of the spirit's testimony was impossible after he 
had left control of the medium. We think however, in all 
cases the meaning the spirit intended to convey is clear. 

We have not taken up this task for the purpose of pecuniary 
gain but with all that honesty and sincerity of purpose which 
could prompt the mind in the interests of truth. If such noted 
personages as Zoroaster, Apollonius, and others could labor for 
centuries to bring these truths to light, we certainly can appro- 
priate some time to co-operate with them in a cause of such 
vast importance to all. These intelligences from the great 
beyond are obliged to depend upon human instrumentalities 
and co-operation in order to bring to the attention of the world 
any truth or knowledge they have to impart. Our brother, Mr. 



608 CONCLUSION. 

Roberts, fell by the wayside under the weight of years and ex- 
cessive mental labor in this work. After such extended efforts 
on the part of spirit and mortal, we could not see a cause fail 
upon which rested the common interests of mankind, without 
an effort in its behalf. In taking up this task, our sole object 
has been to complete the work commenced by this band of 
spirits and left unfinished through the decease of Mr. Roberts. 

The reader cannot fail to realize that we question the origin 
of the doctrines and teachings of Christianity and even of 
Christianity itself. In fact, the more honest and conscientious 
among the clergy begin to question these ancient dogmas 
themselves, as they see them crumbling before the gaze of an 
enlightened people. 

The Christian reader will naturally exclaim, u If I relinquish 
my hold upon the Christian religion, what have I upon which 
to depend?" We answer truth. Upon this basis you will 
prove to yourself either in this or the life beyond that to work 
out your own salvation is human destiny, ever progressing 
from the lower to the higher condition in the moral as well 
as the spiritual nature. This may be termed " Spiritual evolu- 
tion." We know full well that there are good and true people in 
the church, and in so far as they are sincere and truly believe 
in what they profess they have our deepest sympathy, knowing 
as we do that they are better than their creeds and dogmas. 
It is their moral qualities and innate goodness that the world 
feels and respects, and not the doctrines in which they believe. 

The caustic criticism of the press is to expected, especially 
when subsidized to the interests of Christianity, for pecuniary 
reasons. The Christian devotee will doubtless be horror-stricken 
at these revelations. The materialist will ridicule, while the 
indifferent will pass them by unnoticed, and though this work 
may not generally be understood and appreciated at first, we 
are sure the time will come when this volume will prove a light 
to those seeking for truth. 

As we take leave of our readers we sincerely regret that it had 
not fallen to the lot of one more competent to fulfill the task we 
are about to close. The subject is of great import and trans- 
cendent interest to the world, and while we regret that the 
work could not have been better accomplished, we are glad to 
have been the humble instrument to aid in bringing these great 
revelations before the world in this form. — Compiler. 



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